GIFT  OF 

THOMAS    RUTHERFORD  BACON 
MEMORIAL  LIBRARY 


THE 


GENESIS  OF  GENESIS 


A  STUDY  OF  THE  DOCUMENTARY  SOURCES  OF  THE 

FIRST   BOOK  OF  MOSES   IN  ACCORDANCE   WITH 

THE    RESULTS    OF   CRITICAL    SCIENCE 

ILLUSTRATING  THE  PRESENCE  OF 

BIBLES  WITHIN  THE  BIBLE 


BY 

BENJAMIN   WISNER   BACON 


WITH  AN  INTRODUCTION  BY  GEORGE  F.  MOORE 
Professor  in  Andover  Theological  Seminary 


"  The  books  of  the  Old  Testament  in  their  present  form,  in  many  instances  are 
not,  and  do  not  profess  to  be,  the  original  documents  on  which  the  history  was 
based.  There  was  (to  use  a  happy  expression  employed  of  late)  tl  A  BIBLE  WITHIN 
A  BIBLE,"  an  "  Old  Testament  before  an  Old  Testament  was  written."  To  discover 
any  traces  of  the  lost  works  in  the  actual  text,  or  any  allusions  to  them  even  when 
their  substance  is  entirely  perished,  is  a  task  of  immense  interest." 

STANLEY 


HARTFORD 

THE  STUDENT  PUBLISHING  COMPANY 
1892 


COPYRIGHTED  1891 
By  STUDENT  PUBLISHING  Co. 


D.  S.   MOSELEY,  PRINT. 


BIBLES  WITHIN  THE  BIBLE 


267978 


TO 
EDWARD      E.      SALISBURY,      LL.     D. 

LATE    PROFESSOR   IN 
YALE      UNIVERSITY, 

THIS    BOOK 

IS   DEDICATED    IN    TOKEN    OF    GRATITUDE 
AND   AFFECTION. 


PREFACE. 

The  attention  of  the  reading  public  of  America  has  been 
called  frequently  of  late  to  the  claims  of  the  science  of 
Higher  Criticism,  a  study  all-important  to  a  correct  under- 
standing of  the  Scriptures  ;  and  in  particular  to  that  theory 
of  the  science  which  maintains  the  origin  of  the  Pentateuch 
from  a  compilation  of  older  documents.  They  have  been 
assured  of  the  practically  unanimous  acceptance  of  this 
theory  abroad,  and  have  been  themselves  witnesses  of  the 
divided  opinions  of  scholars  at  home.  Considering  the  im- 
portance of  the  subject,  the  enormous  mass  of  accumulated 
evidence  pro  and  con,  the  conflicting  claims  of  scholars  as  to 
the  resulting  benefit  or  injury  to  accrue  to  Christian  faith 
from  the  acceptance  of  the  theory,  it  should  be  apparent  to 
all,  as  a  primary  axiom,  that  the  reading  public  are  entitled 
to  judge  for  themselves. 

As  to  the  method  of  presenting  the  facts  to  the  public,  two 
propositions  are  easily  established. 

I.  The  public  require,  not  controversial  argument,  but 
explanation. 

The  method  of  the  controversialist,  which  ever  side  be  cham- 
pioned, rarely  gains  more  than  a  partisan  applause  guaranteed 
in  advance,  and  the  converts  to  be  made  among  those  "  con- 
vinced against  their  will."  It  assumes  that  the -public  has 
already  made  up  its  mind,  or  else  to  judge  for  the  public. 
The  assumption  is  either  false  or  impertinent.  A  public 
accustomed  to  exercise  the  right  of  private  judgment  de- 
mands, in  the  case  of  so  important  and  widely  supported  a 
theory,  a  plain  statement  of  the  case,  an  explanation  of  the 
general  principles  involved,  of  the  nature,  rather  than  the 
details,  of  the  argument,  and  as  simple  a  presentation  of 
methods  and  results  as  possible.  It  wants  "  the  documents 
in  the  case." 


viii  PREFACE. 

II.  It  is  not  necessary  that  the  presentation  of  the  case 
should  be  made  from  a  standpoint  of  hostility  to  the  new 
theory,  nor  even  from  one  of  indifference. 

The  public  wishes  to  do  justice  to  the  new  theory.  Until 
it  has  had  opportunity  to  obtain  a  general  conspectus  thereof 
it  occupies  the  standpoint  of  traditional  opinion.  It  has  not 
time  to  give  to  the  minutiae  of  controversial  discussion,  but 
desires  to  be  informed  in  general  outline  of  the  method  pur- 
sued by  the  critics  and  the  results  propounded.  Such  an 
explanation  can  only  be  given  by  one  familiar  with  the 
critical  argument  and  at  least  in  some  degree  in  sympathy 
with  the  theory.  The  position  of  such  an  expositor  differs 
however  from  that  of  the  advocate  and  special  pleader,  in 
that  he  undertakes  to  explain  and  not  to  argue.  He  does 
not  pretend  to  have  no  opinion,  but  refrains  from  obtrud- 
ing his  opinion  upon  the  reader,  preferring  to  state  the  most 
general  facts  and  grounds  of  critical  procedure  in  an  unbi- 
assed way,  and  leave  the  reader  to  draw  his  own  conclusions. 

In  accordance  with  the  general  proposition  first  laid  down, 
the  present  work  is  addressed  not  merely  to  scholars  and 
technical  investigators,  but  to  the  general  public.  The 
author  believes  that  critics  and  biblical  scholars  will  find 
contributions  of  value  to  the  science  of  documentary  analysis 
within  its  pages  ;  but  argument  in  support  of  these  original 
investigations  has  been  relegated  to  technical  reviews,  and 
even  notes  which  require  the  use  of  Hebrew  text  have  been 
inserted  in  a  special  appendix,  reference  being  made  by 
means  of  the  numerals  (i),  (2),  (3),  etc.  Chapter  III.  is  a 
reprint  of  the  author's  articles  in  Hebraica  iv.  4  and  v.  i 
(1888)  intended  to  exhibit  the  present  state  of  the  documen- 
tary analysis.  The  articles  have  been  deprived  of  the  foot- 
notes, in  which  all  divergences  from  the  analysis  of  Dillmann 
— given  in  the  text — by  six  of  the  foremost  critics  were  pre- 
sented, and  for  the  purpose  of  a  minute  comparison  of  the 
analyses  of  Wellhausen,  Kuenen,  Budde,  Jlilicher,  Delitzsch 
and  Kittel,  the  reader  will  be  obliged  to  consult  the  articles 
in  their  original  form.  One  of  the  principal  results  of  the 


PREFACE.  ix 

articles  has  been,  however,  to  establish  beyond  the  possibility 
of  dispute  the  existence  of  a  real  and  extraordinarily  minute 
agreement  of  all  schools  of  documentary  analysis.  The 
citation  of  the  authority  of  Dillmann  alone  will  therefore 
serve  the  purposes  of  the  general  reader,  as  it  is,  in  the  main 
and  essentially,  identical  with  that  of  all  critics.  The  present 
work  will  be  found  accordingly  to  be  in  general  a  graphic 
presentation  of  the  consensus  of  modern  criticism.  But  the 
author  has  not  restricted  himself  to  a  following  of  authorities. 
The  analysis  has  been  carried  through  independently,  with 
results  in  a  number  of  cases  diverging  from  those  of  all 
former  critics.  For  the  process  and  evidence  in  these  cases 
of  original  analysis  the  reader  is  referred  to  Hebraica, 
October,  1890,  and  following-  numbers,  where  it  is  given  in 
detail.  Technical  argument  has  thus  been  avoided  in  the 
present  volume,  but  the  general  reader  will  have  opportunity 
by  consulting  chapter  III.  to  assure  himself  that  the  recog- 
nized authorities  in  this  field  are  fairly  represented,  while 
at  the  same  time  the  more  exact  student  has  placed  at  his 
disposal,  through  the  notes  and  references,  the  means  of 
verifying  all  statements  and  examining  the  grounds  of  in- 
dependent analysis.  A  careful  study  of  the  opening  para- 
graphs of  chapter  III.  is  especially  recommended.  If  the 
few  lines  of  Hebrew  in  this  chapter  and  in  Appendix  II. 
appear  somewhat  formidable,  the  main  ideas  will  be  found 
available  and  even  indispensable  to  the  thoughtful  reader. 

In  recent  years,  thanks  largely  to  the  efforts  of  Profs.  W.  R. 
Harper  of  Chicago  and  C.  A.  Briggs  of  Union  Seminary, 
the  claims  of  Semitic  literature  to  a  position  in  the  curricu- 
lum of  study  for  every  person  of  liberal  education  are  coming 
to  be  felt.  The  literary  and  scientific  study  of  the  develop- 
ment of  the  Hebrew  and  Hellenistic  religious  consciousness 
as  exhibited  in  their  literature — the  Bible — is  beginning  to  be 
recognized  as  something  not  to  be  left  merely  to  the  pulpit 
orator  and  the  Sunday-school  teacher,  but  to  be  eagerly 
welcomed  into  the  domain  of  school,  college  and  university 
training.  With  the  recognition  has  come  a  perception  of  the 


x  PREFACE. 

transcendent  interest  of  these  studies  and  a  growing  demand 
from  beyond  the  academic  walls  for  admission  to  at  least  a 
gleaner's  share  in  these  new  fields  of  scientific  investigation. 

The  author  desires  to  meet  this  demand,  and  to  present  to 
all  classes  of  Bible  students,  in  churches,  Sunday-schools, 
academies  and  other  institutions  of  learning,  as  well  as  to  the 
general  public,  that  which  might  be  expected  to  be  gained 
from  a  course  of  lectures  on  the  Documentary  Theory  of  the 
Pentateuch,  if  delivered  on  one  of  the  recently  endowed 
university  foundations  for  instruction  in  Biblical  Literature. 

The  method  of  the  book  explains  itself.  Part  I.  is  intro- 
ductory. The  science  of  Documentary  Analysis  and  that 
inseparable  from  it  of  Historical  Criticism  are  briefly  ex- 
plained and  illustrated.  A  more  complete  idea  of  each,  and 
of  their  mutual  relations,  can  be  gained  by  reading  the 
articles  "  Israel "  and  "  Pentateuch  "  in  Enc.  Brit.,  gih  ed.  ; 
W.  Robertson  Smith's  "Old  Testament  in  the  Jewish 
Church,"  and  "Prophets  of  Israel,"  D.  Appleton  and  Co., 
1882  and  1883  ;  Prof.  Geo.  T.  Ladd's  "What  is  the  Bible?" 
Scribner's,  1888;  and  Prot  C.  A.  Brigg's  "Biblical  Study" 
(3d  ed.,  1890);  and  "Messianic  Prophecy,"  Scribner's,  1886. 
Fr.  Lenormant's  "  Beginnings  of  History"  (translated),  Scrib- 
ner's, 1883,  and  Geo.  Smith's  "  Chaldean  Account  of  Genesis  ;" 
new  ed.  ;  Sampson  Low,  Marston  and  Co.,  London,  1880,  are 
books  of  kindred  aim  adapted  to  the  requirements  of  the 
general  reader.  Of  a  more  technical  character  are  Prof. 
Ladd's  "Doctrine  of  Sacred  Scripture,"  Scribner's,  1883; 
and,  as  standard  works  respectively  of  historical  and  analyti- 
cal criticism,  J.  Wellhausen's  "  History  of  Israel"  (translated), 
A.  and  C.  Black,  Edinburgh,  1885  ;  and  Kuenen's  "  Hexa- 
teuch  "  (translated),  Macmillan  and  Co.,  London,  1886.  To 
readers  of  German,  Dutch  and  French,  an  inexhaustible  field 
is  opened.  A  bibliography  will  be  found  in  almost  any  one 
of  the  larger  works  just  enumerated. 

Part  II.  affords  to  the  eye  a  general  view  of  the  processes 
and  results  of  Pentateuch  analysis  during  the  138  years  of  its 
labor.  The  typographical  means  employed  display  the  text 


PREFACE,  xi 

of  Genesis  according  to  the  revised  version,  the  portions 
assigned  to  sources,  compilers,  editors  and  interpolators 
characteristically  exhibited,  and  the  loss  or  displacement  of 
material  indicated,  so  that  at  a  glance  the  reader  may  com- 
prehend the  whole  process  of  untwisting  of  each  supposed 
strand  in  the  composite  thread,  and  judge  whether  or  not  it 
be  reasonable.  The  references  at  the  foot  of  the  page  are 
for  the  most  part  intelligible  to  the  reader  unfamiliar  with 
Hebrew,  and  are  mainly  concerned  with  resemblances  and 
contrasts  in  style  and  subject  matter  among  the  supposed 
documents.  In  a  few  cases  they  are  intended  to  elucidate 
the  thought,  and  go  beyond  the  limits  of  the  Hexateuch. 

Part  III.  affords  a  connected  view  of  the  supposed  docu- 
ments J,  E  and  P,  as  they  are  restored  by  the  analysis. 
Lost  material  has  sometimes  been  conjecturally  supplied, 
but  all  such  supplemental  material  is  marked  with  [  .  .  . 
.  .  .  ]  These  gaps  can  sometimes  be  filled  with  certainty 
from  subsequent  references  in  the  same  document  (e.  g.  J's 
version  of  the  first  interview  of  Joseph  with  his  brethren  in 
Egypt  corresponding  to  E  in  Gen.  xlii.,  from  J  in  xliii.  3-7, 
1 8-2 1  ;  xliv.  19-29) ;  sometimes  all  attempts  at  restoration 
of  lost  material  must  be  mere  guesswork.  But  gaps  are 
fortunately  the  exception,  not  the  rule.  A  few  conjectural 
readings  and  amendments  to  the  text  of  good  authority, 
spoken  of  in  the  notes  to  Part  II.,  are  introduced  in  Part  III. ; 
also  preferred  marginal  renderings,  and,  in  a  small  number 
of  cases,  new  translations  suggested  by  the  analysis,  and  an 
arrangement  of  the  text  in  verses,  intended  to  exhibit  the 
traces  of  metrical  form  displayed  by  the  original. 

The  first  Appendix  presents  a  group  of  passages  connected 
with  the  Creation  and  Flood  story,  exhibiting  remarkable 
affinity  with  the  well-known  Assyrian  Flood  and  Creation 
tablets.  Critics  now  regard  these  passages  in  Genesis  as 
having  been  grafted  upon  the  stock  of  Hebrew  tradition,  the 
majority  considering  them  as  an  interpolation  into  the  docu- 
ment J,  others  as  incorporated  by  J  together  with  the 
national  epos.  These  passages  are  taken  out  as  a  group 


xii  PREFACE. 

and  placed,  in  Appendix  I.,  in  juxtaposition  with  the  cunei- 
form narratives  for  purposes  of  comparison. 

In  joining  the  number  of  those  who  are  endeavoring  to 
awaken  a  new  interest  in  biblical  study  by  means  of  the 
remarkable  results  of  analytical  criticism,  the  author  wishes 
to  express  his  most  grateful  acknowledgments  to  Prof. 
A.  Kuenen  of  Leyden  and  President  W.  R.  Harper  of 
Chicago  for  the  kindness  experienced  at  their  hands.  Also 
to  Prof.  George  F.  Moore  of  Andover  for  his  scholarly 
revision  and  criticism  of  the  new  readings  of  Part  III., 
beside  innumerable  other  services  of  value,  and  to  the 
eminent  scholars  to  whom  he  is  indebted  for  their  courteous 
commendation  of  the  book  to  the  English-speaking  public 
at  home  and  abroad.  To  the  reader  who  may  approach 
these  pages  in  the  endeavor  to  find  a  deeper,  clearer  meaning 
in  the  ancient  book  than  hitherto,  he  would  express  the 
sincere  and  sanguine  hope  that  new  light  upon  the  unknown 
history  of  this  long  revered  and  cherished  literature  may 
prove  it  ever  more  and  more  clearly  a  "  word  of  God,"  frag- 
ments providentially  preserved  of  religious  thought  from 
that  people  whose  history  is  the  history  of  the  development 
of  the  religious  consciousness.  If  "  given  unto  the  fathers  in 
the  prophets  by  divers  portions  and  in  divers  manners,"  it 
was  no  less  "given  of  God,"  because  the  gift  extended  over 
many  centuries,  "line  upon  line  and  precept  upon  precept." 
It  is  no  less  divine  if  the  fruit  of  generations  of  consecrated 
human  hearts  and  consciences,  rather  than  the  utterance  of  a 
single  individual. 

What  is  true  of  the  individual  investigator  is  in  a  still 
higher  degree  true  of  any  science,  the  science  of  criticism 
included.  "  We  can  do  nothing  against  the  truth,  but  for  the 
truth."  If  reassurance  is  needed  in  regard  to  the  effect  of 
presenting  to  the  public  these  claims  of  the  higher  criticism, 
I  prefer  to  give  it  in  the  words  of  others  rather  than  my  own. 
Says  Prof.  Briggs  of  Union  Seminary  :  "  The  higher  criticism 
has  rent  the  crust  with  which  rabbinical  tradition  and  Chris- 
tian scholasticism  have  encased  the  Old  Testament,  overlay- 


PREFACE.  xiii 

ing  the  poetic  and  prophetic  elements  with  the  legal  and  the 
ritual.  Younger  biblical  scholars  have  caught  glimpses  of 
the  beauty  and  glory  of  biblical  literature.  The  Old  Testa- 
ment is  studied  as  never  before  in  the  Christian  Church.  It 
is  beginning  to  exert  its  charming  influence  upon  ministers 
and  people.  Christian  theology  and  Christian  life  will  be  ere 
long  enriched  by  it.  God's  blessing  is  in  it  to  those  who 
have  the  Christian  wisdom  to  recognize,  and  the  grace  to 
receive  and  employ  it."* 

In  the  firm  confidence  that  a  general  acquaintance  with 
the  discoveries  claimed  to  have  been  made  by  the  higher 
criticism  in  the  Pentateuch  can  only  conduce  to  the  lasting 
benefit  of  His  cause,  who  said,  "Thy  word  is  Truth,"  this 
volume  is  respectfully  submitted  to  the  Christian  public. 

BENJAMIN  WISNER  BACON. 

Parsonage,  Oswego,  N.  K,  October,  1891. 

*  Biblical  Study.      By  Chas.  A.  Briggs.      New  York:  Scribner  and  Sons.     1886. 
Page  247. 


ANALYTICAL  TABLE  OF  CONTENTS. 

PREFACE, vii.-xiii. 

INTRODUCTION,       .        . xxiii.-xxx. 

PART  FIRST:   INTRODUCTORY. 

CHAPTER  I. 
HIGHER  CRITICISM  AND  THE  SCIENCE  OF  DOCUMENTARY  ANALYSIS. 

1.  Criticism  is  appreciation. — Biblical    criticism,    both    textual    and 

"  higher,"  is  necessary  to  do  justice  to  the  Bible,  and  is  the  indis- 
pensable foundation  of  a  valid  doctrine  of  Revelation  and  Inspira- 
tion ;  hence  also  of  a  scientific  Revealed  Theology Pp.  i,  2 

2.  The  Documentary  Analysis  :  Its  field  and  function. — Treatises  on 

its  history  and  method. — Illustrations  of  its  success  from  patristic 
literature •;-.- Pp.  2-6 

3.  General  nature  and  history  of  Oriental  MSS. — Agglomerative  in 

their  origin,  and  accretive  in  their  transmission. — Explanation, 
and  testimony  to  the  fact Pp.  6-10 

4.  Origin  of  prose  histories. — The  minstrels  the  first  historians. — 

Literature  at  first  mnemonic  in  purpose. — Illustrations  from 
extra- Pentateuchal  literature Pp.  10-22 

5.  Relation  of  poetic  sources  to  incorporating  narrative. — Illustrations 

from  Joshua  x.  and  Judges  xv. — Higher  criticism  goes  behind  the 
author  to  his  sources. — The  Book  of  Jashar Pp.  12-17 

6.  Sources  cited  as  such  by  the  Pentateuch. — The  Book  of  the  Wars  of 

Yahweh. — Prose  sources  named. — Deuteronomy  and  the  Book  of 


xvi  CONTENTS. 

the  Covenant.— Other  writings  attribi 

the  sources  quoted  as  such  to  the  Pentateuch  narrative. — Theory 

of  the  analysis Pp.  17-21 

7.  The  analysis  has  the  right  to  search  the  Scriptures. — A  priori  ex- 

clusion refuted. — An  unreasonable  demand  complied  with. — 
Unity  can  only  be  certified  by  the  results  of  attempted 
analysis Pp.  21-24 

8.  The  demand  for  "  credentials  "  complied  with Pp.  24-25 


CHAPTER  II. 
THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

i.  Documentary  analysis  is  only  preliminary  to  Historical  Criticism. — 
Indispensableness  of  the  latter  to  appreciation  of  both  history  and 
literature. — Results P.  27 

a.  Illustration  from  secular  literature  needless.— Historical  criticism 
is  a  cross-examination  of  the  witnesses Pp.  27,  28 

3.  Biblical    historical    criticism    illustrated    from    the    Psalms    and 

Deutero-Isaiah. — Two  methods  of  accounting  for  the  phenomena. 
— Practical  results  of  the  critical  method Pp.  28-30 

4.  Biblical  archaeology  and  the  history  of  historical  criticism  to  be 

studied  in  other  treatises. — The  purely  literary  branch  of  the 
science,  in  the  single  department  of  the  Hexateuch,  alone  treated 
here. — A  scriptural  discrimination Pp.  30,  31 

5.  External  and  Internal  evidence. — The  former  includes  Tradition. 

— All  New  Testament  references  belong  under  this  head. — The 
doctrinal  argument  irrelevant. — Internal  evidence. — For  deter- 
mination of  dates  the  two  kinds  of  evidence  are  complemen- 
tary  Pp.  31-34 


CONTENTS.  xvii 

6.  Date  and  authorship  of  the  Pentateuch  in  the  light  of  external  and 

internal  evidence. — The  tradition. — Other  external  evidence  as- 
sures its  existence  circ.  300  B.  C. — Anonymity Pp.  34-36 

7.  Evidence  opposed  to  Mosaic  authorship. — External  e  silentio,  (a) 

from  the  history,  (b)  from  the  prophetic  literature. — Relation  of 
Chronicles  to  the  older  historical  books.— Pre-exilic  history  ignores 
the  ritual  law. — The  contrast  might  be  due  to  disappearance  of 
the  Pentateuch Pp.  36-39 

8.  The  prophetic  literature  ignores  the  ritual  law  and  positively  dis- 

claims a  knowledge  of  its  existence Pp.  39~42 

9.  Internal    evidence. — How     its    force     may     be    nullified. — Post- 

Mosazca. — Destructive  criticism  of  Colenso. — Illustrations. — Its 
object; Pp.  42-46 

10.  The  date  620  B.  C.  for  Deuteronomy  the  key  to  historical  criticism 

of  the  Pentateuch. — Why  critics  identify  Hilkiah's  law-book, 
II.  Kings  xxii.f,  with  Deuteronomy. — External  evidence  for  this 
date Pp.  46-49 

11.  Internal  evidence  in  Deuteronomy. — Post-Mosaica. — Character  and 

style  of  the  Code. — The  religious  revolution  demanded. — Its  ne- 
cessity and  radical  nature. — Deuteronomy  providentially  if  not 
miraculously  fitted  to  the  necessities  of  reform  in  the  seventh 
century,  B.  C Pp.  49-54 

12.  Position  of  the  priestly  code  in  regard  to  the  great  reform. — 

Characterization  of  P.  —  Relation  to  the  history  and  litera- 
ture   Pp.  54-5 7 

13.  Relation  of  Deuteronomy  to  P  an  unbroken  silence. — Deuteronomy 

"analyzes"  Exodus  and  Numbers. — Internal  evidence  for  post- 
exilic  origin  of  P.— Illustration  from  Ezekiel  of  legal  develop- 
ment..  Pp.  57-59 


xviii  CONTEXTS. 

14.  Characterization  of  JE. — External  and  internal  evidence  of  date. — 

Its  function  in  the  prophetic  movement Pp.  59-62 

15.  J  and  E. — Relation  and  contrast  of  J  and  E., Pp.  62,  63 

1 6.  Results  of  the  Critical  Theory. — An  inductive  doctrine  of  revela- 

tion and  inspiration Pp.  63,  64 


CHAPTER   III. 
THE  DOCUMENTARY  THEORY  OF  TO-DAY. 

1.  Purpose  of  the  articles. — Method  pursued. — The  Grafian  theory. — 

History  of  the  amalgamation  of  JE. — Origin  and  incorporation 
of  Deuteronomy. — The  "prophetic "  element  of  the  Hexateuch. — 
Growth  of  the  priestly  legislation. — Rewriting  of  the  history  as  a 
framework  to  the  priestly  legislation. — Supplementation. — Amal- 
gamation of  the  priestly  with  the  prophetic  elements. — Final 
redaction Pp.  65,  66 

2.  The  theory  of  Dillmann. — Mainly  a  peculiar  theory  of  the  origin  of 

P. — The  earliest  priestly  codes. — The  great  priestly  writer. — 
Simultaneous  combination  of  E,  P2,  J  and  parts  of  P1  by  R. 
— Deuteronomy  and  the  Deuteronomist Pp.  66,  67 

3.  Evangelical  critics. — List  of  authorities P.  67,  68 

4.  Table  of  Dillmann's  analysis  of  P,  E  and  J  throughout  the  Hexa- 

teuch  Pp.  68-94 


PART  II. 

The  text  of  Genesis  according  to  the  Revised  Version  in  varieties  of 
type  to  exhibit  the  constituent  sources  and  method  of  their  compilation 
according  to  the  general  consensus  of  critical  analysis,  with  notes 
explanatory  of  the  phenomena  of  redaction Pp.  97-223 


CONTENTS.  xi* 

PART  III. 

The  separate  documents  J,  E  and  P  conjecturally  restored,  with 
revised  translation  according  to  emended  text  and  conjectural  readings 
of  good  authority Pp.  225-334 

APPENDICES. 

Appendix  I.  The  great  Flood  Interpolation  and  connected  passages, 
placed  in  juxtaposition  with  a  translation  of  their  cuneiform  paral- 
lels   Pp.  335-350 

Appendix  II.     Hebrew  Notes Pp.  351,  352 


INTRODUCTION. 


INTRODUCTION. 


"  If  you  penetrate  the  secret  of  the  twelve  [last  verses  of 
Deuteronomy,  containing  the  account  of  Moses'  death],  also 
4 And  Moses  wrote'  (Ex.  xxiv.  4;  Num.  xxxiii.  2;  Deut. 
xxxi.  9,  22),  'And  the  Canaanites  were  then  in  the  land' 
(Gen.  xii.  6  ;  cf.  xiii.  7),  'In  the  mountain  of  the  Lord  he  ap- 
pears'  (Gen.  xxii.  14),  'And  his  bedstead  was  an  iron  bed- 
stead' (Deut.  iii.  n),  you  will  discover  the  truth."  In  these 
enigmatical  words  Aben  Ezra  [fn68j,  the  acutest  of  the 
mediaeval  Jewish  commentators,  calls  attention  to  a  number 
of  indications  in  the  Pentateuch  of  a  later  hand  than  that  of 
Moses.  He  leaves  the  inference  to  his  readers  with  a  caution  ; 
"  He  who  understands  will  hold  his  tongue  "  (Comm.  on  Gen. 
xii.  6).  It  is  not  certain  what  inference  he  himself  drew. 
The  mystery  he  makes  about  it  might  easily  lead  us,  as  per- 
haps it  did  Spinoza,  to  exaggerate  the  extent  of  Aben  Ezra's 
departures  from  the  received  opinion.  He  deprecates  in  an 
outburst  of  orthodox  horror  the  temerity  of  a  certain  Isaac, 
who  ascribed  the  list  of  kings  in  Edom  "  before  there  was 
any  king  in  Israel "  (Gen.  xxxvi.  31),  to  the  time  of  Jehosha- 
phat.  On  the  other  hand,  it  is  not  clear  that  Aben  Ezra 
meant  no  more  than  to  point  out  the  existence  of  some  later 
glosses  in  the  Mosaic  text  of  the  Pentateuch.  However  that 
may  be,  with  these  observations  criticism  had  made  a  begin- 
ning. It  was  a  long  time  before  anything  more  came  of  it. 
The  new  impulse  to  Bible  study  in  the  Reformation  century 
did  not  take  a  critical  direction.  The  erratic  reformer  Carl- 
stadt  [f  1541]  declared  the  authorship  of  the  Pentateuch 
unknown  and  unknowable ;  the  Catholic  Andreas  Maes 
ft  1573],  one  of  the  men  of  learning  whom  scholars  will 
always  delight  to  honor,  held  that  long  after  Moses  the 


xxiv  INTRODUCTION. 

Pentateuch  had  passed  through  the  hands  of  an  editor  (per- 
haps Ezra),  who  had  at  least  introduced  words  and  clauses 
here  and  there  to  make  the  meaning-  clearer,  and  substituted 
for  obsolete  names  of  places  those  .by  which  they  were 
known  in  his  time.  The  Church  responded  by  putting  Maes's 
Joshua  on  the  Index.*  Biblical  scholarship  had,  indeed, 
much  to  do  before  addressing  itself  to  the  problems  of  the 
higher  criticism.  The  ancient  versions  of  the  Old  Testament 
were  to  be  edited  and  the  entire  apparatus  brought  together 
in  the  great  Polyglot  Bibles  ;  the  interpretation  of  the  Old 
Testament  on  the  basis  of  the  original  text — wholly  neglected 
among  Christians  since  Jerome — was  to  be  taken  up,  and  the 
tools  of  the  interpreter  created ;  the  history,  geography, 
chronology,  archaeology  of  the  Bible  to  be  worked  up  ;  the 
versions  to  be  compared  with  the  Hebrew  text,  and  the 
beginnings  of  systematic  text  criticism  made.  This  work 
was  done  in  the  seventeenth  century  with  a  comprehensive 
learning  and  an  indefatigable  diligence  which  command  not 
only  our  admiration  but  our  lasting  gratitude.  There  were 
giants  in  the  earth  in  those  days.  Toward  the  end  of  the 
century  the  Mosaic  authorship  of  the  Pentateuch,  as  we  have 
it,  was  again  challenged.  Hobbes  in  his  "Leviathan,"  1651 
and  La  Peyrere  in  his  fantastic  "  Preadamites,"  1655,  did  little 
more  than  enlarge  and  comment  on  Aben  Ezra's  list  of  diffi- 
culties ;  though  the  latter  argues  also  from  the  obscurity, 
confusion,  and  disorder  of  many  parts  of  the  narrative  that 
we  have  a  jumble  of  excerpts  and  transcripts  rather  than  an 
original  work.  He  does  not  doubt,  however,  that  Moses 
wrote  the  greater  part  of  the  Pentateuch.  Spinoza,  Tractatus 
Theologico-politicus,  1670,  making  Aben  Ezra's  obscure  hints 
his  point  of  departure,  went  much  farther  and  anticipated 
many  of  the  observations  and  inferences  of  subsequent  criti- 
cism. He  shows  that  there  are  much  more  serious  difficulties 
in  the  way  of  the  long-established  opinion  that  Moses  is  the 
author  of  the  Pentateuch  than  the  superficial  anachronisms 

*  This  did  not  deter  other  Catholic  scholars  from  following  in  his  footsteps.    The 
Spaniard  Pefeira  and  the  Flemish  Jesuit  Bonfrere  are  particularly  to  be  named. 


I  NT  ROD  UCTION.  xxv 

which  would  at  most  warrant  the  conclusion  that  it  had 
been  glossed  here  and  there  by  copyists  or  revised  by  an 
editor.  The  whole  history  of  Joseph  and  Jacob,  for  example, 
shows  by  its  internal  inconsistencies  that  it  is  extracted  and 
compiled  from  different  histories.  No  author  could  have  put 
Genesis  xxxviii.  (the  story  of  Judah  and  Tamar),  with  its 
introduction,  "And  it  came  to  pass  at  that  time,"  where  it 
now  stands,  interrupting  the  history  of  Joseph  and  involving 
the  most  patent  chronological  absurdities  ;  it  must  be  taken 
from  another  book,  and  introduced  here  by  the  compiler 
without  sufficient  examination.  The  hypotheses  by  which 
the  commentators  seek  to  relieve  such  difficulties,  if  true, 
would  prove  that  the  ancient  Hebrews  were  entirely  ignorant 
both  of  their  own  language  and  of  the  way  to  tell  a  story  ;  in 
which  case  there  would  be  no  principle  or  norm  in  the  inter- 
pretation of  Scripture,  but  every  man  might  invent  any  ex- 
planation he  pleased.  This  clear  statement  of  the  inevitable 
outcome  of  the  attempt  to  remove  critical  difficulties  by  exe- 
getical  inventions  contains  the  judgment  not  only  of  the 
rabbinical  commentators  whom  Spinoza  had  immediately  in 
view,  but  of  much  modern  exegesis  as  well.  Such  a  method 
is  not  to  interpret  the  Scripture  but  to  correct  it ;  or  as  he 
says  in  a  note,  to  corrupt  it,  and  give  it,  like  a  piece  of  wax, 
as  many  shapes  as  you  please.  His  own  theory  was  that  the 
Pentateuch  and  older  Historical  Books  (Josh.,  Jud.,  Sam., 
Kings)  were  the  work  of  a  single  historian,  who  proposed  to 
write  the  antiquities  of  the  Jews  from  the  beginning  to  the 
first  destruction  of  Jerusalem,  and  who  largely  compiled  his 
work  from  older  writings.  Who  this  historian  was,  cannot  be 
certainly  established ;  but  there  are  considerations  of  some 
weight  which  support  the  conjecture  that  it  was  Ezra. 

The  criticism  of  the  seventeenth  century  is  best  known  by 
the  names  of  Richard  Simon,  Histoire  critique  du  Vieux  Testa- 
ment, 1678  (edition  suppressed  ;  authorized  reprint,  Rotter- 
dam, 1685),  and  Jean  Le  Clerc,  Sentimens  de  quelques  the'ologiens 
de  Hollande  sur  V  Histoire  Critique,  etc.,  1685,  etc.  ;  to  whom 
may  be  added  Anton  van  Dale,  1696.  These  scholars  agree 


xxvi  INTRODUCTION. 

only  in  their  negative  conclusion  :  the  Pentateuch  as  we  have 
it  can  not  be  the  work  of  Moses.  Each  has  his  own  hypo- 
thesis of  its  origin.  According  to  Simon  it  grew  out  of  the 
public  archives  under  the  direction  of  prophets  and  scribes  ; 
Le  Clerc  imagined  it  the  work  of  the  Samaritan  priest, 
i  Kings  xvii.  28  ;  Van  Dale  makes  Ezra  the  author. 

Without  some  new  instrument,  criticism  could  not  get 
beyond  negative  results.  Its  researches  could  make  it  in- 
creasingly clear  that  the  Pentateuch  in  its  present  form  is 
not  Mosaic  ;  that  it  is  a  compilation  rather  than  an  original 
work ;  but  that  true  history  of  the  book  which,  as  Spinoza 
justly  says,  is  the  basis  of  its  interpretation,  it  could  not 
divine.  The  course  of  criticism  in  the  seventeenth  century, 
and  again  in  Germany  in  the  end  of  the  eighteenth,  shows 
that  the  logical  drift  of  opinion  was  to  bring  the  compilation 
of  the  Pentateuch  down  to  the  age  of  Ezra  ;  in  which  case, 
as  no  criteria  other  than  the  intrinsic  probability  of  the 
relation  existed,  by  which  to  determine  the  age  or  work  of 
the  sources  employed  by  the  author,  the  historical  value  of 
the  work  was  effectually  destroyed. 

The  necessary  instrument,  the  critical  analysis,  was  put  in 
the  hands  of  criticism  by  the  French  physician,  Jean  Astruc. 
Astruc's  father,  a  Reformed  pastor,  who  abjured  before  the 
revocation  of  the  Edict  of  Nantes,  had  given  him  a  thorough 
education.*  He  rose  to  eminence  in  his  profession,  not  only 
as  a  practitioner,  but  as  the  author  of  treatises  which  are  still 
named  with  honor.  It  was  the  man  of  science,  not  the 
theologian,  who  discovered  the  secret  of  Genesis.  The  repe- 
titions, or  parallel  narratives  (e.  g.  the  two  accounts  of  the 
creation  of  the  world  and  especially  of  man  ;  the  threefold 
repetition  of  some  of  the  particulars  of  the  flood) ;  the  pecu- 
liar use  of  the  names  Elohim  and  Jehovah  in  Genesis,  in 
contrast  with  Exodus  iii.ff ;  the  antichronisms,  or  disturb- 
ances of  the  chronological  order,  led  him  to  conjecture  that 
the  author  (Moses)  had  employed  at  least  two  older  nar- 

*  It  is  often  said  (e.  g.  by  Renan  in  his  preface  to  the  French  translation  of 
Kuenen's  Introduction)  that  Astruc  was  not  a  Hebrew  scholar.  This  is  contradicted, 
however,  by  his  own  language,  Conjectures,  p.  18  ;  cf.  Note  p.  31,  32,  etc. 


I  NT  ROD  UCTION.  xxvii 

ratives,  one  of  which  used  the  name  Elohim,  the  other, 
Jehovah.  This  hypothesis  he  tested  by  carrying  through  the 
analysis.  His  success  in  this  attempt  was  itself  a  verifica- 
tion ;  but  the  verification  became  demonstrative  when  it 
appeared  that  upon  the  separation  of  the  Elohim  and  the 
Jehovah  Memoirs  the  repetitions,  contradictions,  and  anti- 
chronisms  which  had  so  much  exercised  commentators  and 
critics,  disappeared  of  themselves.  With  the  confidence  of 
the  man  of  science  in  scientific  method,  he  wrote  at  the  end 
of  his  prefatory  exposition  of  these  results :  "So  we  must 
either  renounce  all  pretence  of  ever  proving  any  thing  in  any 
critical  question,  or  agree  that  the  proof  which  the  combina- 
tion of  these  facts  affords  amounts  to  a  complete  demonstra- 
tion of  the  theory  of  the  composition  of  Genesis  which  I  have 
propounded."  Unfortunately,  few  theologians  had  sufficient 
scientific  or  historical  training  to  recognize  the  absolute 
cogency  of  the  demonstration. 

Astruc's  motive  and  his  application  of  the  results  were 
conservative.  He  congratulated  himself  that  his  surgeon's 
knife  had  effected  a  radical  cure  of  what  he  calls  the  "  malady 
of  the  last  century,"  the  doubt  of  the  Mosaic  authorship  of 
Genesis  ;  and  especially  that  he  had  "  annihilated  the  vain 
triumph  of  Spinoza,"  in  the  matter  of  Genesis  xxxviii.  The 
father  of  analytic  criticism  was  an  apologist.  His  own 
analysis  was  tentative  and  imperfect ;  his  criteria  were  too 
simple  ;  his  application  of  them  too  mechanical:  His  hy- 
pothesis of  the  way  in  which  the  "  Memoirs"  were  combined 
was  artificial  and  improbable.  But  when  all  that  is  said, 
his  discovery  remains  one  of  the  most  brilliant  and  fruitful 
in  the  history  of  criticism. 

His  Conjectures  had  no  better  fortune  than  the  works  of 
laymen  usually  experience  at  the  hands  of  scholars  of  the 
schools.  J.  D.  Michaelis,  in  a  review  of  the  book  the  year 
after  its  appearance,  gave  the  author  the  credit  of  being  a 
well-meaning  man  ;  but  added  that  he  seemed  not  to  be  ac- 
quainted with  the  literature  of  Old  Testament  studies  since 
Clericus,  and  that  his  original  contributions  were  worthless  ! 


INTRODUCTION. 

The  theory  of  the  composition  of  Genesis  from  two  principal 
narratives  was  taken  up  in  Germany  by  Michaelis's  younger 
colleague,  Eichhorn  (from  1779),  and  improved  on  by  Ilgen 
(1798),  who  recognized  a  second  Elohist  (E),  and  in  other 
ways  displayed  remarkable  insight. 

In  the  early  years  of  the  present  century  the  hypothesis  of 
Astruc- Eichhorn- Ilgen,  that  our  Genesis  is  the  harmonistic 
combination  of  two  or  three  continuous  narratives,  gave 
place  for  a  time  to  the  theory  of  Geddes  (1792)  and  Vater 
(1805),  who  regarded  the  Pentateuch  as  a  planless  and  dis- 
orderly congeries  of  loose  scraps,  of  various  age  and  worth, 
brought  together  by  a  late  compiler.  This  was  the  direction 
in  which  German  criticism  had  been  feeling  its  way  before 
Eichhorn,  and  to  which  it  now  returned.  This  "Fragment 
Hypothesis "  succumbed  to  the  demonstration,  which  was 
ere  long  forthcoming,  that  the  Pentateuch  is  not  such  a 
hodge-podge  ;  but  has,  in  spite  of  a  certain  appearance  of 
disorder,  a  manifest  unity  and  strongly  marked  plan. 

This  plan  appears  most  conspicuously  in  the  main  Elohistic 
narrative,  the  "  Groundwork  "  of  the  Pentateuch,  as  it  now 
began  to  be  called.  And  this  led  to  the  hypothesis,  which 
enjoyed  for  a  while  the  adhesion  of  the  leading  critics,  that 
the  Groundwork  has  received  extensive  additions  by  a  later 
writer.  These  pieces  of  new  cloth  do  not  always  match  the 
old  garment ;  they  are  often  misplaced,  and  have  sometimes 
made  rents :  the  disorder  on  the  surface  of  a  well-ordered 
composition  is  thus  accounted  for.  In  this  theory  ("  Supple- 
ment Hypothesis ")  the  Fragment  Hypothesis  is  only  half 
overcome.  A  juster  and  more  discriminating  analysis  soon 
showed  that  the  Jehovistic  parts  of  Genesis  have  a  plan  and 
order  of  their  own,  and  when  separated  form  a  tolerably 
complete  whole.  This  was  demonstrated  by  Hupfeld,  whose 
work  on  the  Sources  of  Genesis  appeared,  by  a  noteworthy 
coincidence,  in  1853,  the  centennary  of  the  publication  of 
Astruc's  Conjectures.  Hupfeld  rediscovered  Ilgen's  second 
Elohist,  and  demonstrated  that  Genesis  is  a  cord,  not  of  two, 
but  of  three  strands.  Criticism  had  now  nothing  to  do  but  to 


INTRO D  UC  TION.  xxix 

return  to  the  original  hypothesis,  that  Genesis  is  a  combina- 
tion of  older  histories  (so-called  "Document  Hypothesis"); 
and  did  so  with  more  assured  confidence,  since  all  conceiv- 
able alternatives  had  been  tried  and  excluded. 

Since  this  return  to  the  right  path  much  progress  has  been 
made  in  the  details  of  the  analysis  by  the  studies  of  Nb'ldeke, 
Wellhausen,  Kuenen,  Dillmann,  Budde,  and  others.  In  Genesis, 
at  least,  we  are  approaching,  if  we  have  not  already  reached, 
the  limit  to  which  it  can  be  carried.  There  will  always  be  a 
remainder  which  defies  our  analysis.  And,  as  in  all  other 
historical  investigations,  the  evidence  varies  from  the  highest 
degree  of  probability  to  the  most  delicate  balancing  of  seem- 
ingly contradictory  indicia.  But  there  is  no  reason  to  think 
that  the  general  results  in  which  critics  now  agree  will  be 
overturned. 

In  this  volume  the  actual  status  of  the  analysis  is  graphi- 
cally exhibited  by  the  use  of  different  fonts  of  type  for  the 
different  narratives  which  have  been  combined  to  make  our 
Genesis.  The  composite  character  of  the  whole  having  been 
thus  made  apparent,  the  unity  and  substantial  integrity  of 
the  three  main  sources  is  shown  by  bringing  together  the 
disjecta  membra  of  each  of  them.  Synthesis  must  be  the  test 
of  analysis.*  Of  the  author's  qualification  for  the  task  he  has 
undertaken,  the  work  itself  is  the  best  witness.  It  is  the  fruit 
of  long  and  thorough  study  of  the  text,  and  of  intimate  ac- 
quaintance with  the  extensive  and  widely  scattered  literature 
of  recent  criticism.  Mr.  Bacon  has  proved  his  ability  to  do 
original  work  of  value  in  this  field  by  various  articles  in 
Hebraica  and  the  Journal  of  Biblical  Literature  which  have 

*  Earlier  attempts  to  present  the  results  of  the  analysis  to  the  eye  are— not  to 
mention  Astruc's  parallel  columns— E.  Boehmer,  Liber  Genesis  Pentateuchicus^ 
1860  (the  Hebrew  text  in  different  fonts  of  type) ;  followed  by  his  Das  erste  Buck 
der  Thora.  Uebersetzung  seiner  drei  Quellenschriften  u.  s.  w.,  1862.  Lenormant, 
La  Genese.  Traduction  d*  apres  I" Hebreu  avec  distinction  des  elemens  constitutifs 
du  fexte,  suivie  d'  un  essai  de  restitution  des  livres  primitifs,  1883  ;  English  transla- 
tion under  the  title  :  The  Book  of  Genesis^  etc.,  1886.  (On  this  translation  see  Andover 
Review  X.,  654.)  Kautzsch  and  Socin,  Die  Genesis  mit  ausserer  Unterscheidung  der 
Quellenschriften^  u.  s.  w.,  1889  ;  second  edition,  1891.  It  is  proper  to  say  that  the  pre- 
sent work  was  far  advanced  before  the  appearance  of  the  first  edition  of  Kautzsch 
and  Socin's  excellent  little  volume. 


xxx  INTRODUCTION. 

received  merited  commendation  from  scholars.  A  more 
competent  guide  through  the  labyrinth  of  the  analysis  would 
be  hard  to  find. 

It  would  not  be  strange  if  the  very  clearness  with  which 
the  results  of  criticism  are  here  exhibited  should  give  rise  to 
some  apprehension  of  the  consequences  if  they  should  be 
generally  accepted.  But  surely  apprehension  is  groundless. 
That  a  better  understanding  of  the  way  in  which  God  has 
revealed  Himself  in  the  history  of  the  true  religion,  whose 
early  chapters  are  written  in  the  Old  Testament,  will  dimin- 
ish men's  faith  in  religion  or  the  Scripture,  or  their  reverence 
for  them,  is  no  less  unreasonable  than  to  suppose  that  better 
knowledge  of  Astronomy  or  Geology  must  impair  faith  in 
the  God  of  Heaven  and  Earth. 


PART.     I. 

CHAPTER     I. 

Higher    Criticism    and    the  Science  of 
Documentary  Analysis. 

CHAPTER     II. 

The  Science  of  Historical  Criticism. 

CHAPTER     III. 

Pentateuchal  Analysis. 


PART  I.     INTRODUCTORY. 
CHAPTER  I. 

HIGHER  CRITICISM  AND  THE  SCIENCE  OF  DOCUMENTARY 
ANALYSIS. 

i.  Criticism  is  appreciation.  To  criticise  means,  both  by 
etymology  and  correct  usage,  to  do  justice  ;  but  as  all  things 
partaking  in  any  degree  of  a  human  character  are  imperfect, 
and  justice  implies  the  exposing  of  imperfection,  the  word  is 
naturally  apt  to  acquire  a  sinister  sense  to  which  it  is  not 
justly  entitled.  Biblical  criticism  is  therefore  in  reality  not 
merely  an  innocent  pursuit  for  specialists,  but  in  the  highest 
,  degree  a  science  to  be  cultivated  by  all  who  honor  and  revere 
the  Scriptures.  To  fail  to  criticise  the  Bible  is  to  fail  to  do  it 
justice. 

In  former  times  when  it  was  customary  to  deny  even  the 
existence  of  a  human  element  in  the  Bible,  textual  criticism 
was  denounced  as  an  attack  upon  revealed  religion.  But 
textual  criticism  is  now  universally  admitted  to  have  corrected 
vast  numbers  of  errors  on  the  part  of  scribes  and  copyists, 
and  may  justly  claim  to  have  brought  us  by  means  of  its 
marvellous  apparatus  for  minute  comparison  of  texts,  to  a 
position  by  many  centuries  nearer  to  the  original  writers  of 
the  Scriptures. 

The  Higher  Criticism*  accepts  the  text  which  textual  criti- 
cism furnishes  as  the  closest  possible  approximation  to  the 
original,  and  identical  for  all  practical  purposes  with  the  auto- 
graph of  the  latest  editor  or  compiler  as  the  case  may  be ; 
but  beyond  this  point  it  undertakes  to  carry  us  still  further 
back.  It  inquires  how  the  text  thus  established  came  to 
assume  that  form.  Was  the  writer  an  editor  or  compiler 

*  "By  the  Higher  Criticism  is  meant  that  study  which  tries  to  reproduce  the  influ- 
ences and  circumstances  out  of  which  the  biblical  books  arose,  and  thus  exhibit 
them  as  true  children  of  their  own  time."    Ladd.     What  is  the  Bible?  p.  126. 
I 


2  HIGHER  CRITICISM  AND  THE 

merely,  as  the  writers  of  Kings  and  Chronicles  declare  them- 
selves to  be?  Then  what  were  his  sources,  and  what  was 
their  authority?  Was  he  an  author,  as  in  the  case  of  the 
fourth  gospel  ?  Then  who  was  he  ?  When  and  where  did  he 
live  ?  Under  what  circumstances  and  for  what  purpose  did 
he  write?  What  were  his  materials,  and,  if  his  personal 
opinions  enter  into  the  writing,  what  is  the  ground  and  de- 
gree of  the  respect  to  which  his  opinions  are  entitled  ?  All 
these  questions  are  essential  to  a  just  appreciation  of  the 
Scriptures,  and  at  the  same  time  they  are  such  as  are  legiti- 
mately comprised  in  the  field  of  a  special  science.  Until 
they  are  answered  on  scientific  principles  there  can  be  no 
scientific  doctrine  of  revelation  and  inspiration,  no  valid  in- 
terpretation, and  consequently  no  scientific  science  of  Re- 
vealed theology. 

It  is  not  assumed  that  there  is  no  divine  element  in  the 
Bible.  It  is  not  of  course  assumed  that  there  is  no  human 
element  in  it,  beside  the  mistakes  of  copyists.  Nothing  is 
assumed.  One  thing  however  is  regarded  as  certain :  that 
whether  the  Bible  as  it  left  the  hands  of  the  final  editors  was 
all  divine,  or  all  human ;  or  whether  it  was  neither  the  one 
nor  the  other,  but  partook,  as  it  is  now  admitted  to  partake, 
of  the  nature  of  both,  there  is  no  other  way  to  do  it  justice 
than  by  criticism.  By  no  other  means  can  the  human  ele- 
ment, if  there  be  one,  be  made  to  disclose  its  imperfections, 
and  the  divine  element,  if  there  be  one,  be  made  to  disclose 
its  perfections,  but  by  Biblical  Criticism,  both  the  textual  and 
the  higher. 

2.  But  it  is  with  only  a  single  department  of  the  higher 
criticism  that  we  have  mainly  to  do  in  the  present  volume, 
the  subordinate  branch  of  Documentary  Analysis,  whose 
principal  function  is  the  extrication  of  sources.  Even  here 
we  do  not  go  beyond  the  first  six  books  of  the  Old  Testament, 
which  critics  regard  as  a  literary  unit  and  call  the  Hexateuch. 

It  has  been  the  unique  privilege  of  the  present  century  to 
succeed  in  unearthing  veritable  libraries  of  ancient  literature. 


SCIENCE  OF  DOCUMENTARY  ANAL  YSIS.  3 

Monuments  of  stone,  tablets  of  clay,  scrolls  of  parchment 
and  papyrus  have  yielded  up  many  secrets  of  the  past  to  the 
patient  search  and  scrutiny  of  the  archaeologist.  But  a  field 
of  discovery  by  no  means  the  least  fruitful  has  been  the  page 
of  authors  and  historians  long  known  to  our  libraries,  as  well 
as  of  others  recently  brought  to  light.  When  we  hear  the 
ancient  authors  Sanchoniathon,  Berosus,  Manetho,  and  others 
quoted,  the  impression  is  apt  to  be  made  that  copies  of  their 
works  are  in  existence.  This  is  not  the  case  ;  the  works  of  a 
great  proportion  of  these  ancient  writers  are  known  to  us 
only  as  they  are  quoted  by  Eusebius,  Josephus,  or  some 
ancient  historian  whose  works  survive.  But  it  necessarily 
happened  that  in  many  instances,  especially  in  the  earlier 
times,  sources  were  not  quoted  by  title  and  name,  but  simply 
incorporated  ;  for  ideas  of  copyright  and  plagiarism,  author's 
privileges  and  citation  of  authorities,  are  of  modern  invention. 
It  is  obvious,  however,  that  no  historian  can  write  without 
sources,  either  oral  or  written,  and  if  we  possess  more  than 
one  book  wherein  the  same  material  appears,  it  becomes  at 
once  a  problem  within  the  ability  of  science  to  solve,  at  least 
in  some  degree,  what  the  source  was.  A  familiar  instance  is 
the  book  of  Chronicles,  which  reproduces  verbatim  page  after 
page  of  the  earlier  books  of  Samuel  and  Kings.  Another 
kind  of  problem,  almost  equally  familiar,  is  that  of  the  Syn- 
optic Gospels,  Matthew,  Mark  and  Luke,  where  again  we 
have  the  same  material  employed  three  times  over  in  long 
passages  verbally  identical,  but  where  the  phenomena  are 
such  as  to  make  the  theory  of  direct  transfer  of  limited  appli- 
cation. 

That  which  is  not  so  well  known  to  the  general  public  is 
the  fact  that  a  science  exists,  and  has  existed  for  more  than  a 
century,  with  definite  method  and  rules  for  going, beneath 
the  surface  of  ancient  writings,  and,  so  to  speak,  examining 
the  material  of  their  foundations  and  tracing  thereon  the 
masons'  marks,  and  that  many  important  results  of  this 
science  have  already  secured  universal  acceptation  among 
those  competent  to  judge. 

At    present    the    trustworthiness    of    the    science    in  its 


4  HIGHER  CRITICISM  AND  THE 

general  methods  and  results  can  be  best  exhibited  by  an 
illustration  drawn  from  patristic  literature,  since  thus  we 
shall  not  raise  the  mooted  question  of  the  documentary  the- 
ory of  the  Pentateuch.* 

Up  to  the  time  of  the  publication  in  1883  of  the  extremely 
ancient  Christian  document  entitled,  The  Teaching  of  the 
Twelve  Apostles,  the  eminent  German  critics,  Bickell  and 
Gebhardt  had  concluded  from  their  studies  of  the  so-called 
Apostolic  Constitutions  and  Apostolic  Epitome  that  some 
more  ancient  document  underlay  these  writings.  In  1882 
appeared  the  work  of  Krawutzky,  "in  which  he  under- 
took to  recover  and  reconstruct  the  imbedded  earlier  and 
simpler  document."  When,  in  1883,  this  Teaching  of  the 
Twelve  Apostles  was  brought  forth  from  its  hiding-place  of 
centuries  in  a  neglected  convent  library  of  Constantinople 
and  given  to  the  Christian  world,  the  close  correspondence  of 
it  with  the  document  conjecturally  reproduced  by  the  pro- 
cesses of  "documentary  analysis"  demonstrated  the  latter  to 
be  "  a  success  of  the  most  pronounced  and  brilliant  character,  "f 

Like  work  to  this  so  successfully  accomplished  in  patristic 
literature,  can  be  done,  and  has  been  done  in  the  biblical 
writings,  and  its  results  have  been  scrutinized,  checked  and 
corroborated  by  the  mutual  criticism  of  many  schools  of 
higher  criticism,  comprising  the  most  illustrious  names  in 
Biblical  scholarship  for  a  century  past.  Corroboration  by  the 
discovery  of  the  actual  documents  supposed  to  have  been 
imbedded  in  the  Hexateuch  is  scarcely  to  be  expected  ;  for 
the  discovery  of  the  Assyro-Chaldean  Flood  and  Creation 
tablets, \  though  furnishing  unmistakeable  evidence  of  a  rela- 

*  Instead  of  a  minute  description  of  the  history  and  methods  of  this  science  of 
Documentary  Analysis,  the  reader  is  referred  to  the  article  Pentateuch  in  the  Enc. 
Brit.  IX.  ed.,  or,  if  accessible,  to  a  very  excellent  French  history  of  Pentateuch 
analysis  by  A.  Westphal,  Les  Sources  du  Pentateuque  (Paris,  Librairie  Fischbacher, 
1888.)  The  methods  can  best  be  studied  by  the  English  reader  in  Kuenen's  Hexa- 
teuch already  referred  to  :  by  readers  of  German  in  Kuenen,  and  in  Wellhausen's 
Composition  des  Hexateuchs^  Berlin,  1890. 

t  Professors  Hitchcock  and  Brown  of  Union  Theological  Seminary.  Introduction 
to  their  edition  of  the  Didache. 

\  See  Appendix  I. 


SCIENCE  OF  DOCUMENTAR  Y  ANAL  YSIS.  5 

tionship  between  the  two  versions,  affords  no  material  verb- 
ally incorporated  into  the  narratives  supposed  to  have  been 
interpolated  in  Genesis.  The  archaeologist  has  however 
brought  to  light  quite  recently  a  document  whose  bearing 
upon  the  documentary  theory  of  the  Pentateuch  is  too  direct 
and  important  to  permit  an  ignoring  of  it  in  any  work  assum- 
ing to  present  the  claims  of  the  analysis.  Professor  Geo.  F. 
Moore  of  Andover,  in  an  article  published  in  the  Journal 
of  Biblical  Literature  1890,  Part  II,  and  entitled,  "Tatian's 
Diatessaron  and  the  Pentateuch,"  shows  how  every  process 
attributed  by  the  critics  to  R.  the  Redactor,  or  assumed  com- 
piler and  editor  of  the  Pentateuch,  is  paralleled,  and  more 
than  paralleled,  by  those  applied  by  the  long-lost  author  Tatian 
to  the  material  taken  by  him  from  our  own  canonical  four 
gospels.  That  which  in  the  analysis  of  the  Hexateuch  has 
been  ignorantly  denounced  as  "a  crazy  patchwork "  is  seen 
to  be  more  sober,  more  credible  by  far,  than  the  process 
actually  applied  by  Tatian  to  Matthew,  Mark,  Luke  and  John 
to  make  his  Diatessaron,  or  "  Harmony  of  the  four  gospels." 

This  work  is  itself  an  illustration  of  the  constructive  power 
of  the  documentary  analysis,  for  it  was  reconstructed  by 
Zahn  in  1881  "with  conspicuous  success"  by  means  of  a 
Latin  Harmony  of  the  sixth  century  and  the  Armenian  com- 
mentary on  it  of  Ephraem  Syrus.  In  1888  Ciasca  edited  the 
Diatessaron  itself  from  two  codices,  the  Vatican  Cod.  Arab, 
xiv.,  and  a  MS.  recently  acquired  by  the  Museum  Borgianum. 

For  details  of  the  comparison  between  the  mode  of  con- 
struction of  this  composite  gospel — for  such  it  is,  rather  than 
a  harmony — and  the  composite  Pentateuch  assumed  by  the 
overwhelming  majority  of  modern  scholars,  the  reader  is 
referred  to  the  above  mentioned  article.  It  is  however  the 
history  of  Tatian's  Diatessaron  which  has  a  more  immediate 
bearing  than  even  its  text  upon  the  Pentateuchal  theory. 
Prof.  Moore  will  allow  me  to  quote  his  language. 

"This  harmony  of  the  Gospels  was  made  after  the  middle  of  the 
second  century.  ...  It  was  for  several  generations  the  Gospel  of  a 

large  part  of  the  Syrian  church,  and  is  quoted  simply  as  such 

After  the  beginning  of  the  fifth  century,  however,  there  came  a  change. 


6  HIGHER  CRITICISM  AND  THE 

Rabbula,  Bishop  of  Edessa  (411-435),  ordered  that  the  churches  of  his 
diocese  should  be  supplied  with  copies  of  the  Separate  Gospels,  and 
that  they  should  be  read.  A  few  years  later,  Theodoret,  Bishop  of 
Cyrrhus  (423-457),  found  the  Diatessaron  in  use  in  two  hundred  churches 
in  his  diocese — one  in  four  of  the  whole  number.  He  sequestered  them, 
and  replaced  them  by  copies  of  the  Gospels  of  the  Four  Evangelists. 
These  names  are  not  without  significance.  They  are  the  opposite  of 
'Composite  Gospel,'  the  common  name  for  the  Diatessaron.  The  title 
of  Matthew  in  the  Curetonian  fragments,  which  puzzled  Cureton,  and  of 
which  Bernstein  proposed  a  wholly  untenable  explanation,  expresses 
this  contrast  ;  it  is  '  The  Separate  Gospel  Matthew. ' " 

Had  it  not  been  for  the  forcible  intervention  of  the  bishops, 
the  Syrian  church  would  doubtless  have  repeated  to  the  letter 
the  history  of  the  supposed  documentary  sources  of  the  Pen- 
tateuch J.  E.  D.  and  P;*  for  in  an  uncritical  age  motives  of 
convenience  and  the  tendency  to  assimilation  far  outweigh 
the  claims  of  literary  comparison  for  the  sake  of  historical 
accuracy.  What  the  Separate  Gospels  did  for  the  Syrian 
church  the  analysis  aims  to  do  for  us  by  a  Separated  Hexa- 
teuch.  The  greater  the  number  of  witnesses  and  the  wider 
the  divergence  in  their  standpoint,  the  longer  will  be  the 
base-line  of  critical  measurement  and  the  stronger  and  more 
accurate  the  history  determined  by  it. 

3.  Complete  as  is  the  parallel  between  the  history  of 
Tatian's  Diatessaron  and  the  supposed  history  of  the  Penta- 
teuch, no  one  pretends  to  say  that  such  a  supposition  would 
be  probable  in  the  case  of  a  modern  Occidental  work.  Two 
facts  cooperate  to  make  the  supposition  credible  in  the  case 
of  ancient  Oriental  books  which  in  the  case  of  modern  books 
would  be  quite  improbable :  first,  their  long  and  checkered 
history  in  the  MS.  form,  subject  to  all  kinds  of  manipulation 
and  interpolation  such  as  textual  criticism  bears  witness  tof; 
second,  ancient,  and  especially  Oriental  methods  of  book- 
making. 

So  nearly  universal  is  the  rule  that  very  ancient  documents 
are  conglomerate,  having  incorporated  in  their  history  larger 
or  smaller  quantities  of  older  or  foreign  material,  that  scarcely 

*  I.  e.,  Jahvist,  Elohist,  Deuteronomist  and  Priestly  writer.    See  p.  21. 
tE.  g.,  Mark  xvi.  9-20  and  John  vii.  53 — viii.  n.    Rev.  Ver. 


SCIENCE  OF  DOCUMENTAR  Y  ANALYSIS.  7 

one  exists  to  which  the  process  of  analysis  has  not  been  ap- 
plied with  more  or  less  striking  success. 

The  Egyptian  Book  of  the  Dead,  perhaps  the  oldest  writ- 
ing in  existence,  and  the  Homeric  poems,  are  generally  re- 
garded as  conglomerate,  though  so  far  back  as  traceable  in 
history  they  have  been  protected  from  divergent  forms  by 
canonization  and  hence  afford  but  slight  crevices  for  the 
wedge  of  analytical  criticism.  Other  sacred  books  of  antiq- 
uity, however,  the  Vedas,  the  Bundehesch  and  the  Edda,  are 
mines  of  primitive  documentary  treasure  ;  while  the  clay  tab- 
lets of  Sardanapalus  avow  themselves  copies  of  works  dating 
from  2000  B.  C.,  and  earlier.  In  fact  it  is  the  general  expec- 
tation of  the  antiquarian  that  investigation  of  an  early  docu- 
ment will  disclose  still  earlier  fragments.  Hence  discoveries 
of  ancient  writings  are  no  sooner  made  than  appeal  is  taken 
both  to  historical  and  analytical  criticism,  to  discover  what- 
ever may  be  underlying  the  present  text.  An  example  is 
The  Teaching  of  the  Twelve  Apostles,  wherein  already 
the  discovery  of  a  still  earlier  portion  by  critical  analysis  has 
been  announced  and  is  generally  accepted. 

These  facts  necessarily  presuppose  a  somewhat  different 
character  and  structure  in  ancient  documents  from  that  to 
which  we  are  accustomed  in  modern  literature.  No  one 
would  think,  for  example,  of  trying  to  analyze  one  of  Dick- 
ens's  novels  or  a  story  of  the  war  of  the  Rebellion  or  Ban- 
croft's History  of  the  United  States,  into  component  parts.  We 
might  indeed  be  sure,  in  cases  like  the  last,  that  certain 
sources  must  underlie  the  wrork  of  the  author  ;  but  we  should 
know  it  a  hopeless  task  to  attempt  anything  like  a  recon- 
struction of  more  than  minute  parts  of  such  authorities  em- 
ployed, because  of  their  great  number  and  the  thorough 
process  of  mental  review  and  assimilation  which  they  had 
undergone  before  composition  began.  But  with  respect  to 
the  writings  here  dealt  with  the  case  is  wholly  different. 

In  the  first  place,  works  of  fiction  spun  out  of  the  author's 
individual  mind  are  notoriously  (with  exceptions  too  few  to 
be  considered)  not  to  be  found  in  primeval  literatures. 


8  HIGHER  CRITICISM  AND  THE 

Secondly,  a  certain  class  of  writings,  manifestly  the  auto- 
graphs of  individuals,  such  as  monumental  inscriptions,  are  of 
course  excepted  in  any  case  from  the  sphere  of  analysis.  Such 
autographs  are  however,  in  the  nature  of  the  case,  compara- 
tively rare  and  brief.  When  transmitted  to  us  by  literary 
transcription  and  incorporation  into  larger  works,  they  are 
liable  to  those  modifying  processess — revision,  emendation, 
expansion — which  always  accompany  such  transmission,  and  of 
which  we  shall  have  more  to  say  in  the  course  of  the  argu- 
ment. Writings  of  this  class  are  therefore  more  apt  to  be 
the  finished  product  of  documentary  analysis  than  its  raw 
material. 

Thirdly,  in  the  case  of  historic,  poetic  and  religious  writ- 
ings (the  usual  form  in  which  the  literary  legacy  of  the  early 
past  is  transmitted  to  us),  we  must  expect  a  very  different 
character  and  structure  from  that  of  modern  books.  A  mod- 
ern writer  has  a  vast  number  of  works  on  kindred  topics, 
which  are  also  accessible  to  his  readers.  He  cannot  quote  at 
length  from  all,  he  dare  not  plagiarize  at  length  from  one  or 
two.  With  the  ancient  writer  the  case  is  entirely  different. 
He  has  but  very  few  sources — three  or  four  at  the  utmost. 
He  has  neither  the  capacity  nor  the  desire  to  compare  critically, 
to  digest  and  reproduce  in  his  own  language.  On  the  other 
hand  there  is  no  objection  to  unlimited  transfer  of  material. 
He  may  simply  copy  a  whole  book.  He  may  copy  the  whole 
or  parts  of  two  books  or  three,  and  add  as  much  or  as  little 
as  he  chooses  of  his  own.  In  either  case  his  work  will  be 
equally  serviceable  and  equally  approved.  A  book  was  a 
book,  individually  and  by  itself,  before  the  days  of  systematic 
publication;  it  was  judged  by  its  contents  as  true  or  untrue, 
interesting  or  uninteresting,  without  regard  to  authorship, 
sources,  or  possible  relation  to  other  books,  previous  or  con- 
temporary, like  or  unlike.  The  man  who  owned  it  owned  so 
much  parchment  or  paper,  on  which  he  copied  what  he  chose 
and  wrote  what  he  chose.  His  successor  owned  it  in  like 
manner  and  could  treat  it  in  like  manner.  It  is  no  wonder 
that  ancient  documents,  of  even  a  few  pages  only,  contain 


SCIENCE  OF  DOCUMENTAR  Y  ANAL  YSIS.  9 

elements  extremely  heterogeneous  in  character.  It  is  no 
wonder  either  that  we  should  find  (as  we  do)  that  documents 
usually  tend  to  swell  in  bulk  as  they  pass  on  from  generation 
to  generation.  Even  supposing  the  owner  of  a  book  to  ab- 
stain from  inserting  on  the  margin  or  between  the  lines 
observations  of  his  own — an  abstinence  more  apt  to  flow  from 
mental  indolence  than  from  any  idea  of  literary  impropriety- 
he  cannot  be  expected  to  abstain  from  inserting  into  his  vol- 
ume any  floating  scrap  of  history  or  poetry  which  strikes  him 
as  valuable,  especially  if  he  has  a  notion  that  it  emanates 
from  the  same  author  as  the  volume  in  his  possession. 
Omission,  on  the  other  hand,  would  be  comparatively  rare, 
occurring  only  in  very  obvious  cases  of  duplication  or  contra- 
diction. 

These  a  priori  conclusions  were  strikingly  confirmed,  as  we 
have  seen,  by  the  discovery  of  Tatian's  Diatessaron  ;  further 
illustration  and  authority  for  these  statements  will  be  afforded 
by  the  following  extract  from  a  review  of  vol.  III.  of  Kenan's 
History  of  Israel  in  the  Christian  Union  for  April  9,  1891  : — 

"  Oriental  history  is  compilation,  in  which  the  several  parts  retain 
their  individuality.  There  is  less  desire  for  smoothness  and  unbroken 
connection  than  for  the  inclusion  of  all  matters  bearing  on  the  subject  in 
hand.  That  *  the  pieces  exist  in  their  entirety,  not  digested  (p.  58),  is 
to  a  large  extent  true.  Renan  cites  as  examples  of  the  habit  the 
Chronicle  of  Malalas  of  Antioch,  among  the  Greek  compilations  ;  Moses 
of  Chorene,  Firdusi.  The  materials  thus  used  are  preserved  in  their  new 
combination,  but  lost  as  separate  works.  'It  is,  in  fact,  the  law  of 
Oriental  history-writing  that  a  book  kills  its  predecessor.  The  sources 
of  a  compilation  rarely  survive  the  compilation  itself.  A  book  in  the 
Orient  is  hardly  ever  copied  just  as  it  is.  It  is  brought  up  to  date  by  the 
addition  of  whatever  is  known,  or  believed  to  be  known,  besides.  The 
individuality  of  a  historical  book  does  not  exist  in  the  Orient.  The  sub- 
stance is  held  to,  not  the  form  ;  there  is  no  scruple  at  mixing  authors 
and  styles.  The  desire  is  to  be  complete,  that  is  all.'  "  (Pp.  61,  62.) 

Says  Prof.  W.  Robertson  Smith  of  Cambridge : — 

"  When  critics  maintain  that  some  Old  Testament  writings  tradition- 
ally ascribed  to  a  single  hand,  are  really  of  a  composite  origin,  and  that 
many  of  the  Hebrew  books  have  gone  through  successive  redactions, — 
or,  in  other  words,  have  been  edited  and  re-edited,  in  different  ages, 
receiving  some  addition  or  modification  at  the  hand  of  each  editor, — it  is 
often  supposed  that  these  are  mere  theories  devised  to  account  for  facts 

which  may  be  susceptible  of  a  very  different  explanation 

Here  it  is  that  the  Septuagint  conies  in  to  justify  the  critics,  and  provide 


10  HIGHER  CRITICISM  AND  THE 

external  evidence  of  the  sort  of  thing  which  to  the  conservative  school 
seems  so  incredible.  The  variations  of  the  Greek  and  Hebrew  text, 
reveal  to  us  a  time  when  the  functions  of  copyist  and  editor  shaded  into 
one  another  by  imperceptible  degrees.  They  not  only  prove  that  Old 
Testament  books  were  subjected  to  such  processes  of  successive  editing 
as  critics  maintain,  but  that  the  work  of  redaction  went  on  to  so  late  a 
date  that  editorial  changes  are  found  in  the  present  Hebrew  text  which 

did  not  exist  in  the  MSS.  of  the  Greek  translators No 

one  who  has  been  personally  occupied  with  old  Eastern  MSS.,  and  has 
observed  the  way  in  which  copyists,  on  account  of  the  scarcity  and 
costliness  of  writing  material,  were  accustomed  to  fill  up  blank  pages  at 
the  end  of  a  book  by  writing  in  some  other  work  or  passage  which  they 
wished  to  preserve,  and  that  without  any  note  or  title  whatever,  will  for 
a  moment  venture  to  affirm  that  the  title  at  the  beginning  of  the  book 
must  necessarily  apply  to  the  whole  contents  of  the  volume"."  * 

The  testimony  of  competent  witnesses  is  unanimous  that 
early,  and  especially  Oriental  MSS.  are  far  from  being  uni- 
versally homogeneous  in  original  structure,  while  their  trans- 
mission has  been  exposed  to  almost  unlimited  interpolation 
and  manipulation.  The  earliest  Semitic  authorship  seems  to 
have  been  frequently  a  process  of  agglomeration,  of  which 
the  Diatessaron  is  only  one  of  the  latest  and  most  elaborate 
examples.  The  transmission  of  these  early  works  has  again 
been  not  merely  copying,  but  during  a  considerable  part  of 
the  history  a  process  of  accretion.  There  are  however  two 
considerations  which  relieve  the  sense  of  dissatisfaction  occa- 
sioned by  this  disclosure.  First:  elimination  is  much  rarer 
than  addition.  Second :  the  very  fact  of  great  antiquity, 
although  in  one  respect  complicating  the  problem  of  analysis, 
makes  the  probability  the  stronger  that  the  writing,  if  com- 
posite, is  the  resultant  of  few  elements  rather  than  many. 

4.  There  will  be  no  disposition  in  any  quarter  to  dispute 
the  general  proposition  that  the  earliest  prose  histories  are 
found  to  rest  upon  a  foundation  of  folk-lore  and  minstrelsy. 
The  history  of  literature  presents  to  us  in  the  earliest  period 
the  age  of  war-songs  and  ballads  sung  at  feasts  or  round  the 
camp  fire  by  bards  whose  music  is  but  a  step  from  the  ring- 
ing shield  or  twang  of  bow-string;  of  legends,  too,  that  cluster 
around  sacred  groves  or  venerated  shrines.  The  Homeric 
poems,  the  Runic  sagas,  survived  thus  in  oral  form  for  an  in- 

*  Old  Test,  in  the  jfezvis/t  Church,  pp.  105  and  109. 


SCIENCE  OF  DOCUMENTAR  Y  ANALYSIS.  11 

definite  period.  While  the  treasury  of  tribal  tradition  was 
still  small,  for  a  period  indeed  which  to  the  modern  seems 
almost  incredible,  the  memory  alone  was  sufficient  to  preserve 
the  most  memorable  of  these  traditions  entire;  but  gradually 
the  increasing  burden  compelled  reluctant  resort  to  the  labor- 
ious and  costly  method  of  writing.  In  most  cases  if  not  all, 
literature  begins  in  the  attempt  to  preserve  the  overflowing 
treasures  of  oral  tradition ;  the  different  forms  of  poetic  ex- 
pression, cadence,  rhythm,  rhyme  and  alliteration,  being 
mnemonic  expedients  previously  resorted  to.  We  need  not 
be  surprised  therefore  to  find  underlying  a  primitive  historical 
writing,  as  one  of  its  principal  sources,  individual  songs,  some- 
times of  even  epic  proportions ;  and  not  infrequently  whole 
collections  of  early  poems,  usually  of  a  warlike,  often  of  a  re- 
ligious character.  The  prose  Edda  reduces  to  the  form  of  a 
continuous  story  the  earlier  lyric  mythology.  Herodotus  and 
his  predecessors  draw  upon  the  earlier  legends  of  poetic 
form.  Livy  looks  back  to  Ennius  "the  Homer  of  Rome." 
But  most  nearly  allied  to  Hebrew  writings  is  the  Arabic  epic 
Kitab-el-Aghdni,  whose  resemblance  in  its  mingled  prose  and 
verse  to  some  of  the  Old  Testament  writings  is  a  favorite 
illustration  of  Renan. 

"Rhythmic  structure,"  he  says,  "especially  when  conformed  to  the 
rules  of  the  Semitic  parallelism,  is  like  the  quipou,  the  knotted  string 
which  holds  fast  what  would  otherwise  drop  out  of  memory.  Thus  it  is 
that  every  Arab  tribe,  making  no  use  of  writing,  preserved,  in  old 
times,  the  whole  Divan  of  its  poems  ;  thus  it  is  that  the  memory  of  the 
pre-islamic  Arabs,  from  which  it  would  have  been  in  vain  to  expect  a 
single  accurate  statement  of  historic  fact,  preserved,  down  to  the  time 
of  the  scribes  of  Baghdad,  one  hundred  and  fifty  years  after  Mohammed, 
the  immense  poetic  treasure  of  the  Kitab-el-Aghdm,  the  Moallakdt, 
and  other  poems  of  the  same  sort.  The  Tuareg  tribes  in  our  own  day 
exhibit  phenomena  of  the  same  kind."* 

It  is  well  known  to  what  extent  the  historical  writings  of 
the  Old  Testament,  especially  the  Pentateuch,  Joshua  and  the 
book  of  Judges,  are  strewn  with  poems  and  poetic  fragments 
antique  in  structure  and  often  of  great  beauty.  It  will  hardly 
be  supposed  that  the  author  of  the  prose  work  himself  com- 
posed the  poems  for  the  embellishment  of  the  history.  But 

*  E.  Renan.    Histoire  du  peitple  d'  Israel.    I.  p.  304. 


12  HIGHER  CRITICISM  AND  THE 

if  not,  here  is  already  a  "source"  easily  separable,  whose  re- 
lation to  the  work  which  now  incorporates  it  we  should  do 
well  to  discover.  What  if  the  Song-  of  Lamech,  the  Blessing 
of  Noah,  the  Oracle  of  Rebekah,  the  Blessings  of  Isaac  and  of 
Jacob  form  parts  of  such  a  fund  of  folk-lore  and  minstrelsy! 
In  that  case  not  only  will  the  separate  study  of  these  frag- 
ments carry  us  back  to  an  earlier  period  of  the  history,  but  a 
comparison  of  their  standpoint  with  that  of  the  writer  who 
incorporates  them,  will  shed  an  invaluable  light  upon  the 
question  how  the  latter  shall  be  understood,  and  to  what  ex- 
tent our  view  of  his  narrative  is  to  be  affected  by  the  sources 
to  which  he  thus  invites  our  study. 

Illustrations  are  abundant.  The  4th  and  5th  chapters  of 
Judges  give  respectively  a  prose  and  a  poetic  account  of  the 
victory  of  Deborah  and  Barak.  There  can  be  no  question  as 
to  the  relative  antiquity  of  the  two,  since  the  song  bears  every 
mark  of  a  paean  of  victory  dating  from  the  immediate  remem- 
brance of  the  triumph.  The  prose  narrative  in  this  instance 
makes  a  highly  favorable  impression  by  its  correspondence 
with  and  at  the  same  time  its  seeming  independence  of  the 
poem,  as  if  its  author  had  at  command  some  further  details  of 
the  battle,  written  or  traditional,  though  he  manifestly  looks 
back  to  "that  time"  as  one  more  or  less  remote. 

5.  But  let  us  turn  to  another  instance  even  more  noted. 
Joshua  x.  12,  13,  contains  a  quotation  expressly  assigned  to 
its  source.  The  author,  perhaps  because  what  he  relates 
might  seem  to  require  more  authority  than  his  mere  state- 
ment, after  quoting  four  lines  of  poetry  says,  "Is  not  this 
written  in  the  book  of  Jashar?"  The  quotation  is  a  poetic 
apostrophe  to  the  sun  and  moon,  placed  no  doubt  in  the 
mouth  of  Joshua,  and  reminds  us  of  the  impassioned  asser- 
tion of  Deborah's  Song,  "  The  stars  in  their  courses  fought 
against  Sisera."  It  read  as  follows: 

Sun,  stand  thou  still  upon  Gibeon, 

And  thou,  moon,  in  the  valley  of  Aijalon. 

And  the  sun  stood  still,  and  the  moon  stayed 

Until  the  nation  had  avenged  themselves  of  their  enemies. 


SCIENCE  OF  DOCUMENTAR  Y  ANAL  YSIS.  13 

We  recognize  at  once  the  force  and  beauty  of  a  poetical 
figure.  But  there  is  no  evidence  that  the  author  of  the  prose 
narrative  did  so.  To  him  it  was  simply  a  miracle,  but  one 
the  stupendous  character  of  which  in  its  cosmical  relations  he 
of  course  could  not  appreciate.  In  a  tone  of  wonder  he  de- 
clares :  "  And  the  sun  stayed  in  the  midst  of  heaven,  and 
hasted  not  to  go  down  about  a  whole  day.  And  there  was  no 
day  like  that  before  it  or  after  it,  that  Yahweh  hearkened 
unto  the  voice  of  a  man  ;  for  Yahweh  fought  for  Israel." 

Here  we  see  an  author  distinctly  citing  his  authority  by 
title,  and  apparently  misconceiving  it.  This  is  quite  a  differ- 
ent matter  from  that  in  Judges  iv.,  and  if  we  succeed  in  estab- 
lishing unity  of  authorship  between  this  prose  account  and 
other  parts  of  the  historical  writings,  we  learn  to  treat  such 
other  parts  with  the  caution  suggested  by  the  discovery  that 
the  writer  is  dependent  on  a  poetical  source,  the  book  of 
Jashar,  which  in  at  least  one  case  he  failed  to  interpret  cor- 
rectly. 

That  which  is  so  undeniably  true  in  the  case  of  this  passage 
in  Joshua  must  be  admitted  to  be  at  least  possible  in  other  cases. 
We  find  ourselves  thus  prompted  by  the  very  letter  of  the 
Scriptures  themselves  to  this  inquiry :  Is  it  permissible  to 
go  behind  the  letter  of  the  text  in  these  other  cases  also  ? — 
It  is  by  this  process  of  "  searching  the  Scriptures,"  that  we 
are  led  toward  an  answer.  Where  the  narrative  is  not  act- 
ually set  face  to  face  with  the  cited  authority  we  cannot  pro- 
ceed with  the  same  confidence ;  but  we  can  proceed  with  a 
degree  of  probability  which  makes  the  whole  study  one  of  the 
profoundest  interest  to  the  lover  of  sacred  history. 

No  fault  has  been  found  with  the  revisers  for  eliminating 
from  the  book  of  Judges  one  of  its  most  remarkable  prodi- 
gies by  a  simple  modification  of  the  translation  of  xv.  19, 
from  "God  clave  a  hollow  place  that  was  in  the  jaw" 
to  "God  clave  the  hollow  place  that  is  in  Lehi,"  although 
such  attempts  to  lighten  the  task  of  faith  are  wont 
to  be  resented.  Lehi  of  course  means  "jawbone"  and  the 
spring  called  En-hakkore  ("spring  of  him  that  called"),  which 


14  HIGHER  CRITICISM  AND  THE 

is  at  Lehi,  is  said  by  the  writer  to  have  derived  its  origin  and 
name  from  Samson's  prayer.  The  name  of  the  place  Lehi  or 
Ramath-Lehi  ("hill  of  the  jawbone")  corresponds  to  the 
Greek  name  for  a  certain  promontory  which  Strabo  gives  as 
Onugnathos,  "ass's  jawbone,"  and  is  supposed  by  critics  to  be 
derived  from  the  appearance  of  the  cliff,*  as  in  Hebrew  a 
rock  is  called  a  "tooth,"  shen,\  and  a  cliff  a  "jaw."  Will  it  be 
resented  if  after  the  revisers,  by  simply  regarding  Lehi  as  a 
proper  name  in  v.  19,  have  eliminated  one  of  the  most  incred- 
ible prodigies  of  the  Old  Testament,  the  higher  criticism 
proceeds  to  remove  the  equally  stupendous  one  which  imme- 
diately precedes  it,  by  doing  exactly  the  same  thing  in  v.  16, 
viz.,  translating  Lehi  as  a  proper  name  ?  If  this  is  permissible, 
verse  16  will  read  literally,  "  And  Samson  said, 

At  Lehi  an  ass  [or  a  heap]  a  heap,  two  heaps, 

At  Lehi  an  ass  [or  a  heap]  I  have  slain  a  thousand  men." 

The  merest  tyro  in  criticism  will  see  at  a  glance  that  the 
word  translated  "an  ass"  in  the  text,  which  is  identically  the 
same  word  (hamor)  as  that  twice  repeated  at  the  end  of  the 
first  line,  is  simply  what  is  called  a  dittograph,  the  com- 
monest of  scribal  errors,  by  which  a  word  is  accidentally 
duplicated  in  writing.  Either  because  the  word  Lehi  ("jaw- 
bone of")  suggested  the  translation  "an  ass"  for  the  first 
hamor  or  because  the  reduplication  of  the  word  ("a  heap,  two 
heaps  ")  to  signify  great  numbers  made  confusion,  the  simple 
fragment  of  a  war  song, 

At  (Heb.  be)  Lehi,  a  heap,  two  heaps, 
At  Lehi  I  have  slain  a  thousand  men, 

was  transformed  into 

"  With  (a  secondary  sense  of  be)  the  jawbone  of  an  ass  heaps  upon  heaps, 
With  the  jawbone  of  an  ass  I  have  slain  a  thousand  men."  \ 

*  Cf .  note  to  Gen.  xvi.  14,  the  well  of  Lehi-roi, 
tCf.  French  dent,  Dent  du  Midi,  Dent  du  Dru. 
t  Cf.  Heb.  Notes,    d) 


SCIENCE  OF  DOCUMENTAR Y  ANALYSIS.  15 

But  since  the  elimination  of  the  prodigy  is  effected  in  this 
case  by  the  removal  of  a  single  dittographic  word  from 
the  text,  many  will  be  inclined  to  consider  this  textual  criti- 
cism. It  is  not.  The  author  of  the  chapter  himself  read  and 
wrote  "jawbone  of  an  ass,"  and  builds  all  his  story  on  the 
fact.  We  must  go  behind  the  author  to  his  source,  which  in 
this  instance  is  unquestionably  an  ancient  song,  probably  the 
same  twice  quoted  in  the  preceding  chapter.  When  it  be- 
comes manifest  from  verses  15  and  17  that  the  author  himself 
understood  his  material  in  the  sense,  "  With  the  jawbone  of 
an  ass,"  no  matter  how  absurd  the  rendering,  textual  criticism 
has  no  more  to  say.  It  becomes  the  duty  of  the  higher  criti- 
cism to  put  the  inquiry,  How  far  does  the  author  correctly 
interpret  his  source  ?  To  most  minds  the  conclusion  will  be 
inevitable  that  we  have  here  instead  of  a  stupendous  prodigy 
the  simple  misinterpretation  of  an  ancient  song. 

Outside  the  Pentateuch  it  is  therefore  entirely  possible  to 
trace  in  some  of  the  historical  books,  certain  fragments  of 
the  sources  employed,  and  even  to  place  the  source  itself  in 
comparison  with  the  narrative  deduced  from  it.  Not  only  is 
this  true,  but  we  know  the  title  of  one  of  the  most  important 
of  the  earlier  works  quoted,  and  can  make  a  beginning  already 
toward  reconstructing  it.  For  the  Sepher  haj-Jashar^  or  "  Book 
of  the  Upright,"  quoted  by  the  author  of  Joshua  x.  10,  ff.  is 
referred  to  elsewhere  in  the  Old  Testament  and  considerable 
extracts  made  from  it.  The  noble  elegy  upon  the  death  of 
Saul  and  Jonathan,  II  Samuel  i.  17-27,  there  called  (or  per- 
haps directed  to  be  sung  to  the  melody  of)  "  The  Song  of  the 
Bow,"  and  attributed  to  David,  is  the  most  important  excerpt, 
and  easily  constitutes  the  most  authentic  and  earliest  witness 
to  David's  skill  as  a  minstrel,  besides  corroborating  the 
touching  story  of  the  friendship  of  David  and  Jonathan. 

14 1  am  distressed  for  thee,  my  brother  Jonathan, 
Very  pleasant  hast  thou  been  unto  me  : 
Thy  love  to  me  was  wonderful, 
Passing  the  love  of  woman. 
Behold  it  is  written  in  the  book  of  Jashar." 


16  HIGHER  CRITICISM  AND  THE 

But  while  this  corroboration  of  I  Samuel  and  of  the  tradi- 
tion which  in  Amos's  time  (Amos  vi.  5)  gave  to  David  the  rep- 
utation of  a  bard,  is  most  welcome,  it  must  be  admitted  that 
the  period  to  which  we  should  assign  the  collection  quoted 
here  and  in  Joshua  x.,  is  brought  down  to  a  later  date  than 
we  have  been  accustomed  to  assign  to  the  composition  of 
Joshua  itself.  Even  if  we  assume  with  Renan  in  his  brilliant 
but  inexcusably  superficial  and  dogmatic  Histoire  du  Peuple 
tf  Israel,  that  the  Song  of  the  Bow  marks  the  closing  of  the 
collection  of  haj-Jashar,  we  cannot  place  this  date  earlier  than 
the  reign  of  David.  But  M.  Renan,  who  avowedly  depends 
more  upon  the  instinctive  intuition  of  a  French  Semitic 
scholar  than  on  the  patient  industry  and  cautious  method  of 
German  critics,  has  in  this  instance  been  led  astray  by  his  in- 
tuition that  the  Sepher  haj-Jashar  must  have  been  completed 
in,  or  soon  after,  the  period  of  David. 

"  It  is  therefore  our  opinion  that  the  battle  of  Gilboa  and  the  elegy  on 
the  death  of  Jonathan  occupied  the  last  pages  of  the  book.  Certainly 
there  was  no  allusion  to  the  last  perioa  of  David  nor  to  the  reign  of 
Solomon.'"* 

A  glance  at  the  LXX.  version,  however,  at  I  Kings 
viii.  12,  would  have  proved  that  the  building  and  dedication 
of  the  temple  were  also  treated  in  the  book  of  Jashar.  The 
poetic  fragment  which,  according  to  the  Hebrew,  begins — 

Then  spake  Solomon : 

"  Yahweh  hath  said  that  he  would  dwell  in  the  thick  darkness  ; 
But  I  have  built  thee  an  house  to  dwell  in, 
A  place  for  thine  habitation  forever  ;" 

was  more  complete  and  correct  in  the  text  possessed  by  the 
LXX.,  and  read  in  a  way  which  restores  both  the  parallelism 
and  poetic  thought  of  the  opening  line. 

"  Yahweh  created  the  sun  in  the  heavens, 
But  he  hath  determined  to  dwell  in  darkness, 
I  have  built  an  house  of  habitation  for  thee, 
A  place  to  dwell  in  eternally. 
Behold  is  it  not  written  in  the  book  of  Jashar :" 

*  "  Nous  pensons  done  <jue  la  bataille  de  Gelboe  et  1'elegie  sur  la  mort  de  Jonathas 
occupaient  les  dernieres  pages  du  livre.  Assurement,  il  n'  v  etait  question  ni  des 
derniers  temps  de  David  ni  du  regne  de  Salomon."  flist.  d  fsr.  II.  226. 


SCIENCE  OF  DOCUMENTAR  Y  ANAL  YSIS.  17 

How  much  beyond  the  dedication  of  the  temple  it  would 
be  necessary  to  bring  down  the  date  of  compilation  of  the 
Book  of  Jashar  it  is  of  course  impossible  to  say,  but  Renan  is 
doubtless  right  in  comparing  the  work  to  the  Arab  anthology 
Kitab-el-Aghdni  with  its  ancient  ballads  loosely  connected  by 
brief  prose  narratives.  To  what  extent  it  may  underlie  the 
older  historical  books  is  as  yet  a  question  which  admits  only 
of  conjecture. 

6.  In  deference  to  the  traditional  belief  in  the  Mosaic 
authorship  of  the  Pentateuch,  reference  to  the  poetic  sources 
incorporated  by  it  has  been  avoided  hitherto.*  We  may  how- 
ever, without  pre-judging  the  question,  at  least  refer  to  the 
sources  which  the  Pentateuch  itself  expressly  presents  as 
such.  Thus  Deut.  xxxii.  1-43  is  introduced  in  the  preceding 
and  following  verses  as  a  song  which  Moses  and  Hoshea  spake 
in  the  ears  of  the  people.  Deut.  xxxiii.  is  another  long  poem 
introduced  by  the  simple  phrase,  "This  is  the  Blessing, 
wherewith  Moses  the  man  of  God  blessed  the  children  of 
Israel  before  his  death."  We  pass  over  the  great  mass  of 
Songs  and  Blessings,  from  the  so-called  "Sword-song"  of 
Lamech,  Gen.  iv.  23  f.  down,  which,  by  advocates  of  the  Mosaic 
authorship,  may  be  considered  in  the  light  either  of  incor- 
porated material, f  or  as  the  composition  of  Moses, \  and  come 
at  once  to  a  case  precisely  similar  to  that  of  Joshua  x.  10. 

*Josh.  x.  10,  while  belonging  on  the  critical  theory  to  E,  one  of  the  Pentateuch 
sources,  is  of  course  not  regarded  as  "  Mosaic  "  by  the  supporters  of  the  traditional 
view. 

t  So  Rev.  E.  Cowley  in  his  Writers  of  Genesis  just  issued  (1891)  by  Thos.  Whit- 
taker,  2  Bible  House,  New  York  :  "  My  belief  is,  and  I  shall  endeavor  to  show,  that 
Noah,  Abraham,  Isaac,  Jacob,  Judah  and  Joseph  were  the  original  writers  of  those 

portions  of  Genesis  in  which  they  appear  as  the  active  subjects My 

treatment  will  assign  to  Moses  the  first  editing  of  the  records  of  Judah  which  ended 
with  the  death  of  Joseph.  In  Egypt  and  Midian  he  collected  all  the  Hebrew  records 
and  traditions.  They  had  kindled  his  enthusiasm  and  incited  him  to  undue  haste 
when  he  slew  the  offending  Egyptian." 

$It  is,  I  believe,  customary  on  the  traditional  theory  to  assume  that  records  of 
the  utterances  of  Lamech,  Noah  and  the  patriarchs  were  transmitted  in  oral  or 
written  form  to  Moses.  (See  note  preceding.)  I  am  not  aware,  however,  in  what 
way  the  long  poem  in  Numbers  xxiii.  f.  is  considered  to  have  reached  Moses  in 
time  for  incorporation  in  his  work,  unless  Balaam  himself  is  supposed  to  have  per- 
sonally communicated  the  substance  of  his  prophecy. 
2 


18  HIGHER  CRITICISM  AND  THE 

In  Numbers  xxi.  14  ff.  we  have  a  poetic  citation  concerning- 
Israel's  coming  into  "the  field  of  Moab,"  introduced  by  the 
words,  "Wherefore  it  is  said  in  the  Sepher  Milchamoth  Yahweh^ 
or  "Book  of  the  Wars  of  Yahweh."  A  longer  poetic  frag- 
ment in  the  same  chapter  is  attributed  by  the  historian  to 
"them  that  speak  in  proverbs,"  or,  as  we  might  better  trans- 
late, "folk-lore." 

In  the  case  of  these  and  the  other  lyric  fragments  scattered 
through  the  non-legal  parts  of  the  Hexateuch  the  fact  that 
the  same  type  is  employed  in  the  analysis  contained  in  Part  II. 
of  this  volume  is  not  to  be  understood  as  indicating1  an  opin- 
ion that  the  authors  J  and  E  themselves  composed  the  poems. 
On  the  contrary  criticism  frequently  traces  the  origin  of  the 
prose  narrative  to  the  existence  and  sometimes  to  the  misin- 
terpretation of  the  earlier  poem.* 

No  other  poetic  citation  of  the  Pentateuch  beside  Numbers 
xxi.  14  ff.  is  referred  by  actual  title  to  its  source,  but  several 
of  the  codes  of  law  incorporated,  including  all  which  by  critics 
are  regarded  as  the  oldest,  are  explicitly  referred  by  the  Pen- 
tateuchal  writer  to  certain  "books,"  or  "writings,"  which  in 
his  judgment  were  Mosaic.  Whether  by  this  he  meant  that 
he  supposed  himself  possessed  of  an  autograph  of  the  great 
legislator,  and  transcribed  verbatim;  or  whether  the  "Mo- 
saic "  character  of  these  writings  was  indirect,  admitting  of 
free  transcription,  interpretation  and  expansion  from  tradi- 

*  By  referring  to  Dillmann's  analysis  of  Ex.  xiv.  (see  chap.  III.)  the  reader  will  see 
that  in  J,  generally  regarded  as  the  oldest  document,  the  crossing  of  the  Red  Sea 
cannot  be  called  a  miraculous  occurrence  though  manifestly  providential.  The 
strong  wind  drives  back  the  shallow  water  till  Israel  is  able  to  ford  the  narrow  gulf. 
On  the  further  shore  the  battle  takes  place  between  them  and  their  pursuers,  who 
are  embarrassed  by  the  returning  tide  and  finally  turn  to  "  flee  against  it"  leaving 
their  dead  upon  the  seashore.  The  transition  from  this  providential  but  purely 
natural  relation  to  the  prodigy  of  the  later  story,  in  which  the  cleft  mass  of  waters 
stand  as  a  wall  on  either  side  of  the  host  and  collapse  at  the  signal  from  Moses'  rod 
as  the  Egyptian  host  enters  behind,  is  traced  by  some  critics  in  the  poetic  license  of 
the  ode  of  victory,  ch.  xv.,  which  in  verse  8  passes  from  the  poetic  description  of 
the  wind  as  "the  blast  of  Yahweh's  nostrils,"  "  piling  up  the  waters,"  to  the  purely 

figurative 

"  The  floods  stood  upright  as  an  heap, 

The  deeps  were  congealed  in  the  heart  of  the  sea." 

Still  this  idea  is  open  to  grave  objections,  based  however  not  upon  the  earliness, 
but  the  lateness  of  the  psalm.  Cf.  verse  17. 


SCIENCE  OF  DOCUMENTAR  Y  ANAL  YSIS.  19 

tional  understanding,  both  on  his  part  and  on  the  part  of  his 
predecessors;  or  whether,  finally,  he  had  no  positive  judg- 
ment to  express,  but  simply  adopted  the  current  tradition 
which  attributed  all  legislation  to  Moses,  as  in  the  Graeco- 
Roman  world  to  Lycurgus,  Draco,  Solon,  Minos,  the  Twelve 
Tables,  we  do  not  now  inquire.  Argument  can  of  course  be 
made  to  great  extent  on  all  three  suppositions.  The  fact  re- 
mains that  these  codes  are  referred,  in  the  narrative  which 
frames  them  in,  to  Moses,  and  are  spoken  of  as  "written" 
documents.  No  argument  is  here  intended  against  the  Mo- 
saic authorship,  for  we  do  not  impugn  the  possibility  that  the 
narrative,  even  where  it  goes  on,  at  the  end  of  Deuteronomy, 
to  tell  the  story  of  Moses'  death  on  Mount  Nebo,  may  be  of 
Moses'  own  writing*  as  well  as  the  incorporated  codes.  But 
the  codes  are  incorporated  as  sources  and  we  have  no  choice 
but  to  accept  the  fact  when  it  is  so  distinctly  written.  Thus  the 
author  of  Deut.  xxxi.  9,  expressly  distinguishes  the  "book  of 
the  law"  which  "Moses  wrote  and  delivered  it  unto  the 
priests,  the  sons  of  Levi,  which  bare  the  ark  of  the  covenant 
of  Yahweh,  and  unto  all  the  elders  of  Israel"  from  the  book 
he  is  engaged  in  writing.  Of  that  book  he  says,  xxxi.  24  ff., 
that  when  Moses  had  written  it  "till  it  was  finished,"  he  com- 
manded the  Levites  to  "  take  it  and  put  it  by  the  side  of  the 
ark  of  the  covenant  of  Yahweh  your  God  that  it  may  be 
there  for  a  witness."  The  present  book  of  Deuteronomy  pur- 
ports to  be  a  transcript  or  reproduction  (verse  9,  "this  law") 
of  the  book  of  the  law  which  Moses  wrote,  and  //Wbook,  if  we 
can  discover  it,  was  the  source  of  the  Deuteronomic  Code. 

In  the   opinion    of   critics   we  actually  possess  the    book 
attributed  by  the  writer  of   Deuteronomy  to  Moses,   incor- 

*  Jewish  tradition  is  represented  in  the  Gemara  :  "  It  is  taught  [Dt.  xxxiv.  5]  : 
'And  Moses  the  servant  of  the  Lord  died  there.'  How  is  it  possible  that  Moses  died 
and  wrote  :  'and  Moses  died  there'  ?  It  is  only  unto  this  passage  Moses  wrote,  after- 
wards Joshua  wrote  the  rest.  These  are  the  words  of  Rabbi  Jehuda,  others  say  of 
Rabbi  Nehemiah,  but  Rabbi  Simeon  said  to  him  :  Is  it  possible  that  the  book  of  the 
law  [Pentateuch]  could  lack  one  letter,  since  it  is  written  [Dt.  xxxi.  26] :  '  Take  this 
book  of  the  law  ?'  It  is  only  unto  this  the  Holy  One,  blessed  be  He !  spoke,  and 
Moses  [both]  spoke  and  wrote.  From  this  place  and  onwards  the  Holy  One, 
blessed  be  He !  spoke,  and  Moses  wrote  with  weeping."  Briggs,  Bibl.  Study,  p.  177. 


20  HIGHER  CRITICISM  AND  THE 

porated  in  Exodus  xx.-xxiii.,  and  in  the  narrative  attached  to 
it,  xxiv.  3-8,  called  "the  Book  of  the  Covenant"  and  again 
stated  to  have  been  "written  by  Moses"  (xxiv.  4).* 

Whether  or  not  this  opinion  of  the  critics  is  adopted,  the 
remarks  just  made  concerning  the  narrative  framework  of 
the  Deuteronomic  Code  apply  in  exactly  the  same  way,  and 
with  the  same  force,  to  the  narrative  incorporating  "The 
Book  of  the  Covenant."  The  author  of  Ex.  xxiv.  4-8,  and 
consequently  of  the  narrative  of  Yahweh's  speaking,  again 
distinguishes  "the  Book  of  the  Covenant,"  which  included 
"all  the  Words  of  Yahweh  and  all  the  Judgments"  (cf.  xx.  i 
and  xxi.  i.),  from  his  own  narrative,  and  incorporates  it  as  a 
source  which  he  considers  to  be  Mosaic.  We  need  not  neces- 
sarily assume  that  Moses  did  not  write  both  code  and  narra- 
tive, but  they  are  two  separate  documents  written  at  different 
times,  and  the  one  serves  as  material  to  the  other.  The  only 
other  passages  in  the  Pentateuch  where  Moses  is  said  to  write 
anything  are  Ex.  xvii.  14,  where  it  is  natural,  but  not  neces- 
sary, to  suppose  that  the  author  had  before  him  a  narrative 
of  the  battle  with  Amalek  ;  Ex.  xxxiv.  27  f,  where  some  will 
perhaps  assume  that  the  writing  referred  to  was  accessible ; 
and  Num.  xxxiii.  1-49,  to  which  the  remarks  upon  Deuteron- 
omy and  the  Book  of  the  Covenant  apply  with  equal  force. 

It  is  certain  therefore  that  the  Pentateuch  has  sources  both 
prose  and  verse,  distinguishable  from  the  text,  and  tolerably 
numerous.  Of  these  sometimes  only  fragments  are  taken  up, 
but  in  at  least  two  cases  the  entire  document. 

It  is  a  well-known  fact  that  besides  these  sources  which  are 
explicitly  named,  and  sometimes  described,  by  the  Pentateuch 
itself,  modern  critics  believe  it  to  incorporate  two  principal 
narratives  extending  from  Gen.  i.  i.  to  Joshua  xxiv.  33,  called 
respectively  from  their  supposed  characteristics  the  Priestly 
Law-book  and  the  Prophetic  Narrative.  The  latter,  now 
generally  regarded  as  the  older,  is  supposed  to  be  itself  com- 

*  Those  who  wish  to  know  the  grounds  on  which  Ex.  xx.-xxiv.  8  is  regarded  as 
the  "  source  "  referred  to  by  Deuteronomy,  will  find  in  The  Old  Testament  in  the 
Jewish  Church,  by  W.  Robertson  Smith,  Note  2  to  Lecture  xi.,  p.  431,  a  detailed 
table  of  the  laws  in  Ex.  xx.-xxiii.  and  their  equivalents  in  Deuteronomy. 


SCIENCE  OF  DOC UMENTA RY  A NA L YSIS.  2 1 

posite,  a  braiding  together  of  a  strand  J  derived  from  Judah  * 
and  a  strand  E  derived  from  Ephraim.  The  interweaving  in 
these  two  cases  is  regarded  as  similar  in  character  to  that  illus- 
trated in  the  Diatessaron  and  exemplified  within  the  canon 
by  the  confessed  practise  of  the  authors  of  Kings  and  Chroni- 
cles. (Cf.I  Kings  xi.  41,  xiv.  29,  xv.  7,  23,  31,  xvi.  5,  etc.)  The 
reader  himself  will  have  opportunity  to  judge  of  the  value  of 
the  theory,  and  the  author  purposely  refrains  from  argument. 
On  one  point  however  he  is  unfortunately  obliged  to  assume 
temporarily  the  controversial  attitude. 

7.  Strange  as  it  may  seem  to  the  student  who  approaches 
the  Bible  without  prepossessions,  to  learn  simply  what  it  has 
to  teach  concerning  itself,  and  gather,  but  not  monopolize,  its 
hid  treasure,  a  certain  class  of  writers  demand  that  all 
attempts  to  learn  by  critical  analysis  what  its  component 
parts  are  shall  be  forbidden  a  priori.  Unless  the  critical 
prospector  can  demonstrate  beforehand  that  there  is  treasure 
beneath  the  surface,  not  a  sod  shall  be  turned  by  pick  or 
spade  ;  he  is  peremptorily  warned  off  the  premises.  Would-be 
monopolists,  and  self-constituted  "  defenders "  of  the  Scrip- 
tures of  this  kind,  the  expounder  of  criticism  is  obliged  to 
meet  with  a  straightforward  and  positive  denial  of  their 
assumption.  A  typical  instance  is  furnished  in  a  recently 
published  argument  for  "  The  Mosaic  Origin  of  the  Penta- 
teuchal  Codes."  \ 

It  is  remarkable  in  many  places  for  missing  the  point  at 
issue,  misconceiving  the  true  principles  and  methods  of  the 
inquiry,  and  failing  to  appreciate  the  force  of  evidence.  One 

*  The  letters  J  and  E  are  abbreviations  of  Jahvist  and  Elohist,  names  applied 
from  the  characteristic  use  of  Elohim  in  one  document  and  Yahweh  (Jahve)  in  the 
other,  to  designate  the  Deity;  but  as  all  critics  agree  that  E  must  be  of  northern 
(i.  e.,  Ephraimite)  origin  and  nearly  all  (Kuenen  exceptcd),  consider  J  to  have  origi- 
nated in  Judah,  the  letters  serve  a  double  mnemonic  purpose.  JE  stands  for  Jeho- 
vistic  narrative,  the  combination  of  J  and  E  forming  the  so-called  Prophetic  Narra- 
tive. Sometimes  it  stands  for  their  compiler  personally. 

t  The  Mosaic  Origin  of  the  Pentateuchal  Codes,  by  Geerhardus  Vos,  fellow  of 
Princeton  Theological  Seminary.  With  an  introduction  by  Prof.  Wm.  Henry 
Green.  New  York  :  A.  C.  Armstrong  and  Son,  714  Broadway,  1886. 


22  HIGHER  CRITICISM  AND  THE 

passage  in  the  book  so  forcibly  exhibits  what  the  Pentateuch 
and  the  Pentateuchal  question  are  not  that  it  may  well  be 
transcribed  in  full. 

The  author  lays  down  as  his  general  thesis  No.  i  : — 

"  There  must  be,  in  the  first  instance,  some  reasonable  ground  why 
the  critical  analysis  should  be  applied  to  the  Pentateuchal  code,  to 
justify  any  use  being  made  of  it  whatever.  If  there  be  no  presumptive 
evidence  that  it  consists  of  various  documents,  it  will  be  justly  con- 
demned as  a  most  arbitrary  and  unscientific  procedure  to  divide  it  into 
several  pieces,  more  or  less  strongly  marked  by  linguistic  or  stylistic 
peculiarities.  The  question  is  not  whether  the  process  admits  of  "being 
made  plausible  by  apparently  striking  results,  but  whether  it  be  neces- 
sary, or  at  least  natural,  on  a  priori  considerations.  We  might  take  a 
chapter  or  poem  of  any  one  author,  sunder  out  a  page,  note  the  striking 
expressions,  then  examine  the  other  parts  of  the  work,  combine  all  the 
passages  where  the  same  terms  appear,  give  them  the  name  of  a  docu- 
ment, and  finally  declare  that  all  the  rest  constitutes  a  second  document, 
and  that  the  two  were  interwoven  by  the  hand  of  a  redactor  so  as  to 
form  now  an  apparent  unity.  Our  first  demand  therefore,  is  that  the 
critical  analysis  shall  rest  on  a  solid  foundation,  and  show  its  credentials 
beforehand."* 

If  we  take  every  sentence  and  thought  of  this  passage  and 
reverse  it,  we  shall  come  very  near  to  a  proper  and  reasonable 
first  principle  of  biblical  study.  The  assumption  with  which 
the  writer  starts  out  is  that  there  is  no  presumptive  evidence 
of  various  documents  in  the  Pentateuch,  or  at  least  in  the 
Pentateuchal  Code. 

We  will  not  take  so  cruel  an  advantage  as  to  refer  the  au- 
thor to  his  own  title,  but  surely  it  is  presumptive  evidence 
that  the  Pentateuch  itself  refers  to  its  sources.  For  the  re- 
quired "  reasonable  ground "  it  is  only  necessary  to  refer  to 
the  many  Christian  scholars  who  before  the  days  of  the 
analysis,  were  hopelessly  puzzled  and  confused  by  the  appar- 
ently duplicate  accounts  of  the  same  event,  incongruities  in 
the  material  placed  in  juxtaposition,  and  other  phenomena 
which  the  analysis  explains,  f 

*  Vos.    Mosaic  Origin,  &c.    p.  25. 

tCf.  Briggs,  Bibl.  Study,  196-202  for  examples  of  higher  criticism  before  the  days 
of  the  analysis.  Thus  Spinoza  1670  regarded  the  Pentateuch  as  conglomerate. 
Richard  Simon  1678  distinguished  a  Mosaic  Code  and  a  "prophetic"  narrative,  and 
called  attention  to :  (i)  The  double  account  of  the  deluge.  (2)  The  lack  of  order  in 
the  arrangement  of  the  narratives  and  laws.  (3)  The  diversity  of  the  style.  Cleri- 
cus,  Van  Dale,  Semler,  Vitringa  and  others  shared  these  views.  See  also  Ladd 
Doctrine  of  Sacred  Scripture,  Vol.  I.  pp.  501  ff. 


SCIENCE  OF  DOCUMENTARY  ANALYSIS.  23 

Peyrerius  declared  it  "  non  vero  simile  regem  Gerarae  voluisse 
Saram  vetulam  cui  desierant  fieri  muliebria ; "  and  even  the 
rabbis  found  stumbling  blocks  in  the  way  of  their  own 
theory.* 

But  supposing  it  to  be  admitted  that  there  is  no  "  presump- 
tive evidence  "  for  the  analysis;  how  shall  we  decide  whether 
or  not  it  is  "a  most  arbitrary  and  unscientific  procedure?" 
Here  is  a  substance  traditionally  and  popularly  believed  to  be 
homogeneous,  elementary.  The  chemist  proceeds  to  test  or 
prove  this  belief.  How  ? — There  is  only  one  way.  By  apply- 
ing the  process  of  analysis.  If  the  substance  is  not  composite 
it  cannot  be  decomposed,  and  in  spite  of  the  strange  declara- 
tion in  a  passage  we  are  about  to  take  up,  it  is  as  true  in 
literature  as  in  chemistry  that  the  supreme,  perfect  and  only 
valid  proof  of  non-composite  structure  is  resistance  to  all  at- 
tempts at  analysis  or  decomposition.  Division  into  all  possi- 
ble elements  is  just  the  process  by  which, — and  by  which 
alone — literary  unity  can  be  demonstrated.  If  the  work  is  a 
real  unit  the  process  fails;  that  is  all. 

But  the  class  of  defenders  of  the  faith  with  whom  we  have 
now  to  deal  would  rest  their  proofs  on  other  grounds.  "  The 
question,"  we  are  told,  "is  not  whether  the  process  admits  of 
being  made  plausible  by  apparently  striking  results,  but 
whether  it  be  necessary,  or  at  least  natural,  on  a  priori  con- 
siderations."! 

With  every  apology  for  so  square  a  contradiction,  we  are 
constrained  to  say  that  in  our  view  the  question  is  precisely 
what  the  above  statement  says  it  is  not;  otherwise  analysis  is 
not  analysis.  A  priori  considerations  doubtless  persuade  the 

*  So  Aben  Ezra  found  difficulty  with  Gen.  xii.  6,  xxxvi.  31.  Num.  xii.  6f.  and  Dt. 
xxxiv.  10.  Observe  also  the  singular  legend  alluded  to  in  i.  Cor.  x.  4,  that  the  rock 
struck  by  Moses  followed  the  marching  host  throughout  the  wilderness,  a  movable 
reservoir,  which  would  seem  a  difficult  conception  to  account  for.  May  it  not  be  that 
the  fact  that  the  story  of  its  being  struck  and  giving  out  water  is  twice  related,  once  at 
the  outset  ot  the  40  years  wandering,  Ex.  xvii.  1-7,  and  once  at  its  conclusion,  Num. 
xx.  1-13,  the  very  name  of  the  cliff  (Meribah)  being  the  same  in  both  instances,  was 
the  ground  for  the  belief?  Such  a  deduction  would  be  far  from  unexampled  in  the 
Talmudic  writings.  Cf.  also  the  legend  of  Lilith,  Adam's  first  wife,  based  upon 
Gen.  i.  z-ji.  compared  with  ii.  18-25. 

tVos.    Mosaic  Origin,  &c.    p.  26. 


24  HIGHER  CRITICISM  AND  THE 

average  man  that  water  is  an  elementary  substance;  it  is 
simply  the  results  of  analysis  that  remove  the  cherished  error. 
As  to  the  rash  offer  to  "sunder  out  a  page  of  any  one  author," 
let  the  writer  simply  try  the  experiment  upon  any  admittedly 
non-composite  writing  and  see  what  the  "results"  will  be. 

For  by  "  results "  is  the  decision  made  at  the  tribunal  of 
science;  and  upon  the  results,  and  nothing  else,  will  the  ver- 
dict be  given  in  this  question  before  the  court  of  ultimate 
appeal,  which  is  the  forum  of  the  Christian  public.  We  deem 
it  therefore  a  work  not  only  permissible,  but  deserving  of 
commendation  and  good- will  from  all  quarters  rather  than 
hostility  and  suspicion,  to  bring  these  results  before  the  public. 

8.  There  is  but  one  thing  to  detain  us  before  proceeding 
to  the  presentation  of  the  results  required,  and  that  is  the 
"demand"  formulated  in  the  passage  above  quoted,  which 
seems  to  be  made  in  the  name  of  the  whole  traditionary 
school.  "Our  first  demand  therefore,  is  that  the  critical 
analysis  shall  rest  on  a  solid  foundation,  and  show  its  creden- 
tials beforehand."  I  assume  that  the  writer  does  not  mean 
that  the  analysis  shall  show  its  results  before  beginning  its 
work,  or  rest  on  a  solid  foundation  before  being  allowed  to 
enter  the  field  of  operations  or  to  even  begin  to  build.  By 
" credentials "  therefore  must  be  meant  "testimonials"  from 
scholars  whom  the  Christian  world  is  wont  to  respect.  We 
will  content  ourselves  with  quoting  one  which  sums  up  and 
includes  the  testimony  of  all.  Our  "credentials"  shall  be  the 
statement  of  Prof.  C.  A.  Briggs  of  Union  Theological  Semi- 
nary N.  Y.,  (Presbyterian),  as  it  is  quoted  and  endorsed  by 
Prof.  Geo.  T.  Ladd  of  Yale  University  (Congregational). 

"  In  several  places  in  this  book  the  claim  has  been  made  that  Christian 
scholars  are  almost  unanimous  in  their  opinion  that  the  Hexateuch  is  a 
composite  composition,  an  historical  development,  and  therefore  cannot 
have  been  the  work  of  Moses.  This  claim  of  scholarly  unanimity  is 
sometimes  disputed  in  the  presence  of  the  Christian  multitude.  I  wish 
therefore  to  enforce  it  by  quoting  the  words  of  Prof.  C.  A.  Briggs  (in  the 
Presbyterian  Review  for  April,  1887,  p.  340).  '  The  critical  analysis  of 
the  Hexateuch,'  says  this  Christian  scholar,  '  is  the  result  of  more  than 
a  century  of  profound  study  of  the  documents  by  the  greatest  critics  of 
the  age.  There  has  been  a  steady  advance  until'the  present  position  of 


SCIENCE  OF  DOCUMENTAR  Y  ANALYSIS.  25 

agreement  has  been  reached  in  which  Jew  and  Christian,  Roman 
Catholic  and  Protestant,  Rationalistic  and  Evangelical  scholars,  Re- 
formed and  Lutheran,  Presbyterian  and  Episcopal,  Unitarian,  Methodist 
and  Baptist,  all  concur.  The  analysis  of  the  Hexateuch  into  several  dis- 
tinct original  documents  is  a  purely  literary  question  in  which  no  article 
of  faith  is  involved.  Whoever  in  these  times,  in  the  discussion  of  the 
literary  phenomena  of  the  Hexateuch,  appeals  to  the  ignorance  and  pre- 
judices of  the  multitude  as  if  there  were  any  peril  to  the  faith  in  these 
processes  of  the  Higher  Criticism,  risks  his  reputation  for  scholarship  by 
so  doing.  There  are  no  Hebrew  professors  on  the  continent  of  Europe, 
so  far  as  I  know,  who  would  deny  the  literary  analysis  of  the  Penta- 
teuch into  the  four  great  documents  [J.  E.  P.  and  D.]  The  professors 
of  Hebrew  in  the  Universities  of  Oxford,  Cambridge  and  Edinburgh, 
and  tutors  in  a  large  number  of  theological  colleges,  hold  the  same 
opinion.  A  very  considerable  number  of  the  Hebrew  professors  of 
America  are  in  accord  with  them.  There  are,  indeed,  a  few  professional 
scholars  who  hold  to  the  traditional  opinion,  but  these  are  in  a  hopeless 
minoritv.  I  doubt  whether  there  is  any  question  of  scholarship  whatever 
in  which  there  is  greater  agreement  among  scholars  than  in  this  question 
of  the  literary  analysis  of  the  Hexateuch.'  "* 

The  opinion  of  scholars  is  not  to  take  the  place  of  a  judg- 
ment made,  each  man  for  himself,  by  the  Christian  public 
"from  the  results."  But  since  the  right  of  the  analysis  to 
appear  at  all  has  been  challenged,  and  its  credentials  de- 
manded, it  becomes  necessary  to  quote  the  above  statement 
as  one  of  the  facts  to  be  considered  a  priori. 

*  What  is  the  Bible?    p.  486. 


CHAPTER     II. 
THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

1.  A  mere  separation  of  Scripture  into  documents  is  of 
course  very  far  from  securing  that  appreciation  of  the  liter- 
ature which  we  have  seen  to  be  the  purpose  and  significance 
of  Biblical  criticism.      If   documents  are  traceable  here  we 
need  to  know  their  character,  age,  authorship,  and  mutual  re- 
lation ;  but  above  all,  their  relation  to  the  course  of  events  in 
which  their  place  is  to  be  determined.     To  do  them  justice 
we  must  know  the  history  out  of  which  they  sprang  and  the 
history  which  grew  from  them.     To  make  us  acquainted  with 
this  history  is  an  essential  part  of  the  purpose  of  the  docu- 
ments themselves.     If  then  we  can  better  appreciate  both 
the  history  itself  and  the  narrative  of  it  by  applying  to  them 
the  methods  which  Niebuhr  and  Wolf  applied  to  the  histo- 
rians of  ancient  Greece  and  Rome,  and  which  have  since 
been  recognized  as  indispensable  to  the  understanding  of  all 
historical  writings,  this  will  be  the  truest  way  to  honor  the 
Bible  and  to  give  it  the  systematic  study  of  which  it  is  worthy. 
If  the  results  are  revolutionary  in  theology,  the  revolution 
will  be  simply  the  substitution  of  an  inductive  method  for  the 
a  priori  method  of  dogmatics,   and  thus  identical  in  nature 
with  that  which  since  the  days  of  Francis  Bacon  has  taken 
place  in  all  other  branches  of  science. 

2.  We  do  not  need  to  illustrate  the  methods  and  success  of 
historical  criticism,  which  undertakes  the  tasks  above  defined, 
in  secular  literature.      Every  intelligent  reader  ;s  aware  that 
historical  critics  are  universally  regarded  as  competent  to  fix, 
from  style,  language  and  thought,  from  subject-matter  and 
relation  to  external  events  and  to  other  literature,  the  date 
and  probable  authorship  of  ancient  anonymous  or  pseudony- 
mous documents.     But  more,  we  have  already  seen  that  it  is 

(27) 


28  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

possible  to  go  behind  an  author  and  compare  his  own  state- 
ments with  his  sources.  A  large  part  of  historical  criticism 
is  simply  cross-examination  of  a  witness,  a  cross-examina- 
tion not  hostile,  but  friendly,  to  ascertain  how  accurate  his 
knowledge  is,  and  in  what  sense  and  degree  of  literalness  he 
wishes  his  statements  to  be  taken.  Testimony  can  be  cross- 
examined  in  the  absence  of  the  witness  by  comparison  with 
itself,  even  where  no  parallel  account  exists  ;  but  it  is  charac- 
teristic of  the  Bible  that  it  presents  almost  every  narrative  in 
two-fold,  three-fold,  even  five-fold  form.  This  system  of 
cross-examination  is  now  so  universally  recognized  as  indis- 
pensable to  do  justice  to  all  secular  history  that  we  may  sim- 
ply sum  up  the  facts  in  the  saying  of  the  late  historian  Von 
Ranke,  "There  is  no  history  but  critical  history." 

3.  Within  the  Bible  an  illustration  drawn  from  the  sphere 
in  which  historical  criticism  is  least  effective  would  be  the 
book  of  Psalms.  Prayers,  hymns  and  lyrics  adapted  for  the 
general  uses  of  public  worship  nrtist  of  necessity  be  of  a 
character  having  but  little  that  is  distinctive  of  any  one 
epoch.  Yet  how  easy  it  is  to  see  when  once  we  raise  the 
question  of  date  and  authorship  that  Ps.  xlii.-xliii.  belongs  to 
the  period  of  exile  in  Babylon,  and  comes  from  one  whose 
"soul  is  cast  down"  as  he  remembers  Jerusalem  and  how 
he  "  was  wont  to  go  up  to  the  house  of  God  with  the  multi- 
tude that  kept  holy  day !"  How  meaningless  is  it  if  read 
without  raising  these  questions !  If  the  Psalm-book  as  a 
whole  be  considered,  as  historical  criticism  suggests,  a  product 
of  the  post-exilic  period,  the  single  outlet  for  the  old  religious 
feeling  of  the  people  not  yet  quenched  by  priestly  ritual  in 
the  temple,  and  scribal  and  pharisaic  pettifogging  in  the  syn- 
agogue, what  a  light  does  this  throw  on  that  dark  epoch  when 
prophecy  seemed  extinct  and  only  its  germs  were  slowly 
maturing  beneath  the  soil,  to  bloom  forth  at  length  in  the  un- 
paralleled glory  of  the  teaching  of  John  the  Baptist  and  of 
Jesus! 

If  we  turn  now  to  some  of  the  more  generally  accepted 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  29 

results  of  historical  criticism,  we  may  take  as  a  second  illus- 
tration the  great  anonymous  prophecy  appended  after  the 
prose  chapters,  Is.  xxxvi.-xxxix.,  which  terminate  the  collec- 
tion of  prophecies  attributed  to  Isaiah  the  son  of  Amoz.  A 
traditional  theory,  now  nearly  obsolete,  considers  Is.  xl.-lxvi. 
to  have  been  written  by  the  author  of  Is.  i.-xxxix.  circ.  720 
B.  C.,  but  separately,  "  as  a  deep  and  rich  bequest  to  the  church 
of  the  Exile  ....  left  to  be  understood  in  the  future." 
In  point  of  fact  this  bequest  would  have  been  incomprehensi- 
ble for  nearly  two  centuries  ;  for  Isaiah  lived  in  the  Assyrian 
period,  when  the  long  struggle  against  the  foreign  invader 
had  jtist  culminated  in  the  overthrow  of  Sennacherib,  and  Je- 
rusalem was  left  safe  and  triumphant.  Babylon  has  yet  to 
come  into  prominence;  the  Exile  is  more  than  a  century  in 
the  future.  But  every  thought  and  expression  of  Isaiah  xl.- 
lxvi.  is  inseparably  linked  with  the  end  of  the  Babylonian 
Captivity.  The  author  stands  behind  the  "  bars  of  iron  and 
gates  of  brass "  (the  one-hundred  brazen  gates  of  Babylon) 
soon  to  be  broken  in  sunder  by  the  Redeemer  of  Israel,  and 
hears  a  voice  from  the  desert  that  stretches  between  him  and 
Jerusalem,  bidding  him  speak  comfort  to  the  exiles  and  that 
they  prepare  to  get  them  up  from  Babylon  and  return  to 
their  own  land,  for  Yahweh  will  lead  them  back  as  he  led 
their  fathers  thither. 

"  He  saith  of  Jerusalem,  She  shall  be  inhabited  ;  and  of  the  cities  of 
Judah,  They  shall  be  built,  and  I  will  raise  up  the  waste  places  thereof : 
He  saith  to  the  deep,  Be  dry,  and  I  will  dry  up  thy  rivers  :  He  saith  of 
Cyrus,  He  is  my  shepherd,  and  shall  perform  all  my  pleasure  ;  even  say- 
ing of  Jerusalem,  She  shall  be  built,  and  to  the  temple,  Thy  foundation 
shall  be  laid.  Thus  saith  Yahweh  to  his  Messiah,  to  Cyrus,  whose  right 
hand  I  have  holden,  to  subdue  nations  before  him,  and  I  will  loose  the 
loins  of  kings  ;  to  open  the  doors  before  him,  and  the  gates  shall  not  be 
shut ;  I  will  go  before  thee,  and  make  the  rugged  places  plain  ;  I  will 
break  in  pieces  the  doors  of  brass  and  cut  in  sunder  the  bars  of  iron."* 

There  are  two  ways  of  accounting  for  this  outburst  of  wel- 
come from  a  captive  in  Babylon  to  Cyrus  as  Yahweh's 
messenger  to  redeem  Israel.  By  assuming  a  prodigious  mir- 
acle, we  may  suppose  that  Isaiah  the  son  of  Amoz  wrote  it  more 

*  Is.  xl.  i  ff .  and  xliv.  26  ff. 


30  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

than  a  century  before  Cyrus  was  born  or  the  Jews  had  gone 
into  captivity,  being  miraculously  enabled  to  put  himself  into 
the  situation  of  the  exiled  people.  This  method  has  the 
merit  of  justifying  the  entire  accuracy  of  the  scribe  who  put 
this  prophecy  upon  the  same  roll  of  parchment  as  that  con- 
taining the  prophecies  of  Isaiah  the  son  of  Amoz. 

Another  way  regards  the  mention  of  Cyrus,  the  allusions  to 
Jerusalem  as  "burnt  with  fire,"  and  to  the  people  as  in  cap- 
tivity in  Babylon,  from  whence  they  are  now  to  be  delivered, 
as  indications  of  the  period  in  which  the  prophecy  was 
actually  written.  This  latter,  which  is  the  method  of  histori- 
cal criticism,  is  not  so  wonderful  as  the  other,  and  admits  the 
possibility  that  the  inclusion  of  these  chapters  without  sepa- 
rate title  after  Is.  xxxix.  was  due  to  mistake,  but  it  claims  to 
treat  the  Scriptures  with  at  least  equal  respect,  and  has  the 
advantage  of  throwing  a  glory  of  meaning  into  this  last  and 
noblest  fruit  of  the  prophetic  spirit  which  it  could  not  other- 
wise possess.  At  the  same  time  it  displays  to  us  the  inner 
workings  of  divine  providence  at  the  critical  period  when  the 
question  was,  Shall  Jerusalem  be  rebuilt,  or  shall  Judah  also 
pass  into  oblivion  as  Ephraim  did,  and  the  treasures  of  He- 
brew religious  life  and  literature  remain  forever  buried  in 
the  mounds  of  Mesopotamia.  Thus  understood  we  recognize 
in  Is.  xl.-lxvi.  not  merely  the  swan-song  of  the  ancient  pro- 
phetic spirit,  but  the  clarion-call  which  summons  into  being 
the  "  faithful  seed  "  from  which  is  to  come  forth  a  new  Israel, 
a  new  Jerusalem,  and  at  last  a  Kingdom  of  God. 

4.  Aside  from  these  mere  excerpts  we  cannot  better 
describe  what  historical  criticism  has  done  for  biblical  litera- 
ture and  history  than  by  a  brief  review  of  its  treatment  of 
that  mass  of  material  which  has  come  dpwn  to  us  as  the 
Pentateuch  Narrative.  This  material,  when  coordinated  and 
systematized,  will  give  us  (a)  a  rational  conception  of  the  con- 
tinuous working  of  God  in  the  providential  events  of  Israel's 
career  ;  (b)  a  view  in  perspective  of  the  gradually  enlarging 
apprehension  of  this  working  of  God  in  their  history  which 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  31 

filled  the  minds  of  Israel's  teachers  and  writers.  We  shall 
scarcely  be  able  to  find  God  in  the  Bible  until  we  find  him 
there  in  these  two  ways,  in  the  events  which  he  decreed,  and 
in  the  minds  which  he  enlightened.  Biblical  archaeology  is 
of  value  for  the  former,  but  historical  criticism  is  indispensa- 
ble for  the  latter.* 

Historical  criticism  we  understand  then  to  be  a  loyal  response 
to  the  distinct  summons  of  the  Scriptures  themselves  to  go 
behind  the  letter  and  beneath  the  surface,  distinguishing  be- 
tween the  testimony  and  the  facts  testified  to,  between  the 
mere  literature  and  the  sources  and  causes,  material  and 
spiritual,  human  and  divine,  which  gave  rise  to  it;  even  as 
Paul  himself  warns  us  not  to  be  blind  supporters  of  this  name 
or  that,  but  to  count  both  him  and  Apollos  "ministers 
through  whom  ye  believed."  Above  all  is  this  discrimination 
inculcated  by  our  Lord  in  his  rebuke  to  the  scribes  and  phar- 
isees  for  their  servile  clinging  to  the  letter  of  the  Scriptures. 
"  Ye  search  the  Scriptures  because  ye  think  that  in  them  ye 
have  eternal  life  ;  and  they  are  they  which  testify  of  me;  but 
ye  would  not  come  unto  me  that  ye  might  have  life."f  Be 
it  our  task  then  to  draw  as  near  as  may  be  to  the  mind  of  the 
writers,  and  ask  what  it  is  that  has  affected  them.  And 
first  we  must  obtain,  so  far  as  may  be  through  brief  ex- 
planation and  illustration,  a  general  outline  of  the  method 
and  theory  of  historical  criticism  within  the  domain  of  the 
Hexateuch.  We  turn  then  to  the  two  great  classes  of  evi- 
dence which  criticism  relies  on  for  its  fundamental  inquiry 
as  to  date  and  authorship. 

5.  External  evidence  may  be  conclusive  of  the  date  of  a 
writing  so  far  as  regards  the  terminus  a  quo  or  fixed  point  of 
departure  in  the  backward  tracing  of  a  document.  Thus  the 

*  An  excellent  synopsis  of  the  progress  of  the  science  in  recent  times  will  be  found 
in  Prof.  O.  Pfleiderer's  Development  of  Theology,  New  York,  Macmillan  and  Co., 
1890.  Book  III.,  ch.  II.  The  Histories  of  Israel  by  Wellhausen  and  Renan,  already 
quoted,  the  articles  Israel  and  Pentateuch  in  Encyc.  Brit.  ed.  ix.  and  The  Religion 
of  Israel  by  A.  Kuenen,  London,  Williams  and  Norgate,  1874,  are  all  accessible  to 
the  English  reader,  beside  ll  Introductions  "  and  minor  works  innumerable. 

tjohn  v.  39  f.  (R.  V.) 


32  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

quotations  from  Matthew  in  the  "  Teaching*  of  the  Twelve 
Apostles"  positively  establish  the  existence  of  Matthew  in 
the  early  part  of  the  26.  century  ;  and  the  LXX.  version  proves 
the  existence  of  the  Pentateuch  in  nearly  its  present  shape  in 
the  third  century  B.  C.  But  as  to  the  terminus  ad  quern  ex- 
ternal evidence  is  not  conclusive.  We  can  by  no  means  argue 
that  Matthew  did  not  exist  in  the  year  90  A.  D.  because  Clem- 
ent of  Rome  does  not  use  it.  The  mere  silence  of  authors 
from  Ezra  down  would  not  prove  that  Matthew  was  not  writ- 
ten in  500  B.  C.  Neither  can  we  establish  the  non-existence 
of  the  Pentateuch  from  the  mere  fact,  if  fact  it  be,  that  none 
of  the  prophets  allude  to  it.  Such  arguments  e  silentio  are 
only  of  force  when  a  strong  independent  probability  can  be 
established  that  the  writers  would  have  used  it,  or  would  at 
least  have  expressed  themselves  otherwise  than  they  did,  if 
they  had  known  of  it. 

Under  external  evidence  must  be  included  traditional 
views  of  date  and  authorship.  Tradition  which  can  be  traced 
back  to  a  period  wherein  men  might  be  supposed  to  know 
the  date  and  authorship  would  be  very  valuable,  especially  if 
there  were  no  other  way  of  accounting-  for  the  origin  of  the 
tradition  than  to  regard  its  statements  as  fact.  The  tradi- 
tion, for  example,  attributing  the  origin  of  the  second  gospel 
to  John-Mark  gains  very  much  in  weight  from  the  difficulty 
of  accounting  for  an  untrue  tradition  fixing  upon  so  obscure 
a  character  rather  than  the  prominent  one  which  popular 
rumor  usually  prefers.  If,  on  the  other  hand,  the  tradition 
cannot  be  traced  to  a  period  competent  to  know,  but  is  of  a 
piece  with  numerous  other  traditions  known  to  be  worthless, 
and  is  easily  accounted  for,  it  will  have  scarcely  any  weight 
at  all. 

It  is  true  that  certain  supporters  of  the  Mosaic  authorship 
of  the  Pentateuch  have  attempted  to  introdiice  a  tertium  quid 
of  the  nature  neither  of  external  nor  internal  evidence,  by 
excepting  the  utterances  of  our  Lord  from  the  general  class 
of  tradition  and  exalting  them  into  a  kind  of  dogmatic  or 
doctrinal  argument.  If  our  Lord  had  ever  expressed  an 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  33 

opinion  for  or  against  the  critical  theory  we  should  indeed  be 
obliged  to  take  sides  either  with  those  who  should  deny  his 
competency  to  judge,  and  insist  upon  drawing  their  own  con- 
clusions in  literary  criticism,  or  else  with  those  who  should 
hold  that  the  ipse  dixit  of  Jesus  forbade  all  critical  investiga- 
tion as  impious.  The  modern  attempt  to  occupy  both  posi- 
tions at  once  is  irrational.  Fortunately  there  is  no  such  des- 
perate alternative  presented.  The  dogmatic  argument  has 
no  relevancy  whatever,  for  Jesus  expressed  no  opinion  in  the 
case.  The  fact  that  Jesus  in  quoting  from  the  Pentateuch 
referred  the  citation  to  "  Moses  "  proves  simply  that  the  books 
were  called  then,  as  they  are  now,  "the  Books  of  Moses."  It 
shows  that  the  tradition  of  Mosaic  authorship  was  then  un- 
questioned, which  we  knew  before,  and  that  Jesus  would  not 
precipitate  discussion  of  such  a  question,  which  we  might 
have  known  before.  We  must  decline  to  stake  the  authority 
of  Jesus  Christ  on  a  question  of  literary  criticism. 

The  second  line  of  critical  evidence  is  internal.  If  exter- 
nal evidence  is  conclusive  of  the  terminus  a  quo  in  the  question 
of  date,  internal  evidence  is  in  exactly  the  same  degree  con- 
clusive as  to  the  terminus  ad  quern.  If  the  quotations  from 
Matthew  in  the  Didache  are  external  evidence  positively 
proving  that  Matthew  existed  before  the  Didache,  they  are 
internal  evidence  for  the  Didache  proving  with  equal  posi- 
tiveness  that  the  Didache,  at  least  in  these  parts,  did  not  exist 
until  after  Matthew.  By  means  of  internal  evidence  it  is 
almost  always  easy  to  detect  a  forgery,  as  none  but  the  most 
finished  scholar  could  possibly  construct  even  the  briefest 
document  which  would  not  by  some  anachronism  in  style, 
language,  subject-matter,  or  mode  of  treatment,  betray  an 
acquaintance  with  matters  occurring  subsequently  to  its  sup- 
posed origin. 

Internal  evidence  however  is  capable  of  furnishing  far 
more,  as  we  have  already  seen,  than  merely  data  from  which 
to  determine  date  and  authorship.  The  writer  of  a  docu- 
ment is  the  best  teacher  from  whom  to  learn  its  purpose  and 
character,  and,  although  rarely  in  ancient  times  announcing 
3 


34  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

his  own  authorship,  can  yet  be  made  a  willing  witness  upon 
questions  of  interpretation  (whether  as  legend,  myth,  allegory 
or  simple  fact)  and  the  degree  of  literalness  with  which  the 
statements  of  the  document  are  meant  to  be  received. 

6.  As  we  enter  now  upon  the  consideration  of  the  general 
argument  and  theory  of  the  historical  criticism  of  the  Penta- 
teuch, the  reader  who  does  not  wish  to  know  even  in  outline 
what  the  character  of  the  evidence  is  which  leads  critics  to  a 
practically  unanimous  decision  against  Mosaic  authorship,  is 
invited  to  skip  the  pages  which  follow.  For  the  sake  of  those 
who  wish  to  know  the  outline  and  basis  of  that  theory,  we  will  -; 
attempt  briefly  to  illustrate  and  explain  the  character  of  the 
evidence,  beginning  with  tradition. 

The  Talmud,  from  which  we  have  already  quoted  an  im- 
portant passage  on  this  question  (p.  19  ),  is  explicit  in  attrib- 
uting the  Pentateuch  to  Moses ;  but  not  the  Pentateuch  only. 
Job  also  is  assigned  to  Moses.  *  Josephus  f  likewise  ascribes 
the  Pentateuch  to  Moses  including  the  last  eight  verses 
describing  his  own  death.  So  also  Philo.  J 

These  witnesses  from  the  first  century  confirm  the  evidence 
from  the  New-Testament  of  the  existence  of  the  tradition. 
They  also  shed  light  upon  the  character  of  it.  But  if  desired 
we  can  trace  the  tradition  a  step  farther  back,  and  obtain  still 
more  light  upon  its  character. 

The  Apocalypse  of  Ezra  is  an  apocryphal  book  frequently 
printed  in  the  English  Bible  under  the  title  of  II  Esdras, 
and  dating  from  the  first  century  A.  D.  Readers  who  find  it 
accessible  are  referred  to  II  Esdras  xiv.  19-46  for  the  tradi- 
tion of  Mosaic  (?)  authorship  in  full,  in  the  form  in  which  it 
was  adopted  by  the  Christian  fathers  Clement  of  Alexandria, 
Tertullian,  Chrysostom,  in  pseud-Augustine,  and  the  Clem- 
entine Homilies.  This  tradition  represents  that  the  law  (Pen- 
tateuch) and  all  the  holy  books  were  burnt  at  the  destruction 

*For  a  description  of  these  mediaeval  opinions  the  reader  is  referred  to  Prof. 
Briggs,  Biblical  Study,  pp.  173-180. 
t  Antiquities,  IV.  8,  48. 
t  Life  of  Moses,  III.  39. 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  35 

of  Jerusalem  by  Nebuchadnezzar.  Ezra  miraculously  restored 
them  all,  composing  also  others.  In  the  words  of  Clement  of 
Alexandria  : 

11  Since  the  Scriptures  perished  in  the  Captivity  of  Nebuchadnezzar, 
Esdras  the  Levite,  the  priest,  in  the  time  of  Artaxerxes,  king  of  the 
Persians,  having  become  inspired  in  the  exercise  of  prophecy,  restored 
again  the  whole  of  the  ancient  Scriptures."  * 

Another  form  of  the  same  tradition  adopted  by  Irenaeus, 
Theodoret,  Basil,  Jerome,  and  later  Christian  writers,  repre- 
sents the  "restoration"  of  Ezra  to  have  been  a  "recasting  of 
all  the  words  of  the  former  prophets  "  and  a  "  reestablishment " 
of  the  Mosaic  legislation.  Carrying  back  the  tradition  thus  to 
the  earliest  form  in  which  it  is  directly  stated  it  becomes  a 
difficult  matter  indeed  to  say  whether  tradition  is  more  favor- 
able to  the  so-called  "traditional"  view,  or  to  the  critical 
theory  which  attributes  to  Ezra  and  the  later  scribes  the  in- 
corporation of  the  priestly  element  P  into  the  Hexateuch 
and  the  recastirig^fSe  whole.  A  scientific  judgment  of  the 
cliS-acfer^oriihe  tradition  however,  must  simply  classify  it 
with  a  mass  of  similar  traditions  which  attribute  Samuel, 
Judges  and  Ruth  to  Samuel,  Kings  to  Jeremiah,  and  the 
Psalms  to  "  David  with  the  aid  of  the  ten  ancients,  Adam  the 
first,  Melchizedek,  Abraham,  Moses,  Heman,  Jeduthun, 
Asaph,  and  the  three  sons  of  Korah."  In  other  words  there 
is  nothing  to  recommend  it  as  anything  more  than  an  a  priori 
assumption  of  the  crudest  kind  on  the  part  of  the  scribes. 

But  external  evidence  for  the  existence  of  the  tradition 
and  of  the  Pentateuch  as  a  whole  may  be  traced  still  earlier. 
Allusions  in  the  books  of  Chronicles,  Nehemiah  and  Ezra  to 
the  Book  of  the  Law  of  Moses,  are  admitted  to  refer  to  our 
present  Pentateuch  and  furnish  evidence  perhaps  a  little 
earlier  than  the  LXX.  Further  back  it  is  not  possible  to  go  ; 
for  the  work  now  divided  into  First  and  Second  Chronicles, 
Ezra  and  Nehemiah  mentions  Darius  Codomannus  (336 
B.  C.),  and  brings  down  its  genealogies  to  a  still  later  date. 
Earlier  allusions  to  the  law  of  Moses  cannot  be  shown  to  refer 

*  Stromata  i.  22. 


36  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

to  more  than  some  one  of  the  codes  now  incorporated  in  the 
Pentateuch,  and  there  attributed  to  him.  There  is  therefore 
no  disposition  in  any  quarter  to  deny  the  fact  that  the  Penta- 
teuch, approximately  in  its  present  shape,  existed  circ.  300 
B.  C.,  and  was  then  attributed,  by  a  more  or  less  rational 
tradition,  in  a  more  or  less  direct  sense,  to  Moses.  More 
than  this  can  scarcely  be  drawn  in  favor  of  the  traditional 
date  and  authorship  from  external  evidence. 

If  there  is  internal  evidence  for  Mosaic  authorship  beside 
the  passages  attributing,  as  has  been  shown,  certain  sources  to 
Moses,  it  is  of  too  general  and  desultory  a  character  to  be 
taken  into  serious  consideration;  for  the  book  itself,  like  all 
the  ancient  historical  books,  is  simply  anonymous.* 

7.  We  turn  with  some  dismay  to  the  mass  of  evidence 
both  external  and  internal  accumulated  by  historical  criti- 
cism against  the  traditional  view.  External  evidence  as  we 
have  already  seen  partakes  necessarily  of  the  weakness  of  an 
argument-urn  e  silentio  when  we  depart  from  the  terminus  a  quo 
or  date  before  which  it  must  have  existed  (viz.,  300  B.  C.)  and 
seek  a  terminus  ad  quern  before  which  it  cannot  have  existed. 
Here  we  find  ourselves  at  once  confronted  with  masses  of 
evidence  derived  from  both  the  history  and  the  literature  of 
Israel  from  the  time  of  Moses,  1320  B.  C.,  to  the  time  of  Ezra 
450  B.  C.  to  prove,  e  silentio,  that  before  Ezra  the  Pentateuch 
as  we  have  it  was  not  in  existence,  or  at  least  not  known  to 
any  one  of  all  those  whom  we  should  expect  to  be  most 
familiar  with  it. 

The  force  of  this  evidence  will  depend  upon  the  degree  of 
probability  with  which  it  can  be  established  that  these  per- 
sons would  have  acted  differently,  or  written  differently, 
from  the  way  in  which  they  did  act,  and  write,  if  they  had 
known  our  Pentateuch.  This  external  evidence  divides  itself 
therefore  into  evidence  from  the  history,  and  evidence  from 

*The  degree  of  familiarity  with  Egyptian  customs  evidenced  in  Gen.  1.  i  ff.  and 
other  passages  is  so  easily  attributable  to  any  fairly  well-informed  writer  of  the 
period  of  the  monarchy,  that  none  but  a  special  pleader  would  think  of  advancing 
it  as  evidence. 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  37 

the  literature.     We  can  do  no  more  than  briefly  summarize 
both. 

The  history  admittedly  presents  no  agreement  with  the 
requirements  of  the  Pentateuch,  even  in  the  case  of  the  most 
earnest  zealots  for  Yahweh  and  the  greatest  reformers,  from 
the  period  of  Moses  down  to  that  of  Ezra.  The  contrast  be- 
tween the  history  as  it  was,  and  the  history  as  it  would  have 
been  if  the  actors  had  been  guided  by  the  "  law  of  Moses  " 
according  to  the  Pentateuch,  is  brought  out  very  vividly  by 
the  post-exilic  book  of  Chronicles,  which  re-writes  the  history 
of  the  pre-exilic  books  of  Samuel  and  Kings,  omitting  and 
amending  so  as  to  bring  the  history  into  conformity  with  the 
ritual  law.  A  comparison  in  detail  exhibiting  the  system  by 
which  the  chronicler  proceeds  can  be  found  in  Wellhausen's 
History  of  Israel,  chap.  vi.  For  the  present  we  can  only 
ask  the  reader  to  compare  the  story  of  the  rebellion  against 
Athaliah  as  it  appears  in  II.  Kings  xi.  4-12,  heedless  of  all 
the  elaborate  provisions  of  the  Levitical  law  against  the 
entrance  of  any  save  a  consecrated  foot  into  the  house  of 
Yahweh,  and  the  same  story  in  II.  Chron.  xxiii.  amended  by 
the  substitution  of  the  Levites  for  the  king's  body-guard  of 
mercenaries.  The  example  is  characteristic  of  the  way  in 
which  Chronicles  fills  out  the  unbroken  silence  of  the  older 
historical  books  in  regard  to  the  whole  vast  Levitical  system 
and  Aaronic  hierarchy,  with  its  elaborate  ritual  and  centralized 
worship,  and  brings  into  conformity  with  the  Levitical  system 
the  actions  of  David,  Samuel,  Elijah  and  other  devout  char- 
acters, who  in  Samuel  and  Kings  act  as  if  they  never  had 
heard  of  the  Pentateuch  or  the  ritual  law.  As  a  further 
illustration  of  the  contrast  between  the  early  and  the  late 
religious  praxis  the  reader  may  compare  the  worship  and 
ritual  at  the  primitive  temple  at  Shiloh,  where  Eli  and  his 
sons  are  the  priests  and  the  little  Ephraimite  (not  Levite)  boy 
Samuel,  clad  with  the  ephod,  performs  the  service  of  the  sanc- 
tuary "  before  Yahweh,"  lies  down  to  sleep  " in  the  temple  of 
Yahweh  where  the  ark  of  God  was  "  before  "  the  lamp  of  God  was 
gone  out"  (cf.  Lev.  xxiv.  1-4),  and  "opens  the  doors  of  the 


38  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

house  of  Yah weh  in  the  morning,"  I.  Sam.  i.-iv.,  with  the 
elaborate  provisions  of  the  Levitical  code,  consigning  the 
care  and  even  the  sight  of  the  most  holy  things  exclusively 
to  the  house  of  Aaron  and  of  the  holy  things  to  the  Levites, 
with  the  injunction,  Num.  i.  51,  "  the  stranger  that  cometh 
nigh  shall  be  put  to  death."  To  take  the  post-exilic  testi- 
mony of  Chronicles  in  preference  to  that  of  its  acknowledged 
sources,  from  400  to  600  years  earlier  in  date,  reverses  every 
principle  of  common  sense.  We  have  no  alternative  but 
to  assume  that  the  Pentateuch  as  we  know  it,  was  not  in 
existence,  or  that  it  was  unknown  to  men  like  Samuel, 
David,  Elijah,  and  Isaiah,  who  could  not  voluntarily  have  so 
completely  ignored  and  transgressed  its  most  emphatic  re- 
quirements, as  in  the  earlier  historical  books  they  are  uni- 
formly related  to  have  done.  Upholders  of  tradition  have,  of 
course,  preferred  the  latter,  assuming  a  disappearance  of  the 
Pentateuch  for  ages,  and  subsequent  re-discovery.  In  con- 
nection with  the  explanation  of  the  critical  treatment  of 
Deuteronomy  we  shall  meet  again  this  assumption,  and  hence 
at  present  will  confine  ourselves  to  the  above  setting-forth 
of  the  indisputable  fact  that  the  history,  from  Joshua  to  the 
Exile,  completely  ignores  the  Levitical  law.  It  should  be 
observed,  however,  that  the  immense  presumption  against 
the  accidental  reappearance  of  a  book  lost  for  more  than 
six  centuries  makes  it  incumbent  upon  the  propounders  of 
the  theory  to  show  reason  for  its  acceptance.  The  Levitical 
law  is  a  system  of  elaborately  developed  ritual  worship,  cen- 
tralized about  the  inner  shrine  of  the  temple  of  Jerusalem, 
which  itself  is  regarded  as  simply  a  copy  of  a  portable  temple 
or  "  tabernacle  "  of  the  previous  epoch,  unknown,  however,  to 
the  pre-exilic  writers.  Concentric  circles  of  sanctity,  which 
it  is  death  for  the  unprivileged  to  cross,  surround  the  Holy  of 
holies,  holy-place,  and  successive  temple  courts,  and  elaborate 
ritual  prescriptions  make  the  temple,  its  service  and  its  hier- 
archy, the  all-absorbing,  all-controlling  interest  of  the  nation. 
The  older  history  knows  nothing  whatever  of  this  ;  worship 
is  free  and  untrammeled.  Prophets,  kings,  and  common 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  39 

people  build  altars  at  any  place  to  offer  sacrifice  with  entire 
acceptance.  There  is  simply  no  thought  or  mention  what- 
ever of  the  Levitical  requirements,  the  breach  of  which  in 
the  least  degree  in  the  Pentateuch  is  visited  with  instant 
death.  Every  man  approaches  God  freely  and  spontaneously 
where  he  chooses  or  where  he  happens  to  be.  The  sanc- 
tuaries are  numerous,  but  very  simple  and  unpretentious, 
and  open  to  all  the  people.  The  people  worship  Yahweh 
"upon  every  high  hill  and  under  every  green  tree  ;"  but  the 
surprising  thing  is  not  this,  which  is  admitted  to  be  true,  and 
might  be  accounted  for  on  the  theory  of  rebellion  and 
degeneracy,  but  that  this  worship  is  regarded  as  entirely 
acceptable  to  God  by  the  older  historians  and  equally  so 
by  all  the  greatest  reformers  down  to  the  time  of  Josiah.* 

8.  We  turn  to  the  external  evidence  from  the  literature  of 
the  period  in  which  the  Levitical  law  now  incorporated  in  the 
Pentateuch  and  forming  by  far  the  largest  part  of  "  the  law 
of  Moses  "  as  there  presented,  is  supposed  to  have  existed. 
The  authors  of  the  older  historical  literature,  as  we  have 
seen,  simply  ignore  this  ritual  system.  These,  however,  are 
less  important  than  the  writings  of  the  prophets,  which  by 
way  of  exception  in  Semitic  literature  have  both  the  author's 
name  and  date  prefixed,!  and  which  bring  into  broad  day- 
light the  religious  life  of  the  people  both  in  Ephraim  and 
Judah  throughout  nearly  three  centuries  preceding  the  Exile. 

*  Observe  I.  Kings  iii.  4-15  in  contrast  with  II.  Chron.  i.  1-13 ;  also,  Elijah's  com- 
plaint to  God  at  Horeb.  "  They  have  thrown  down  thine  altars,"  I.  Kings  xix.  10, 
14.  All  these  altars,  according  to  the  Pentateuch  and  the  later  literature,  were  an 
abomination,  to  destroy  which  was  piety. 

i  "This  remark  [the  law  of  anonymity]  applies  with  full  force  only  to  works  like 
the  Historical  Books,  which  were  products  of  the  study,  and  did  not  derive  their 
value  from  their  connection  with  the  author's  public  life.  It  is  not  equally  appli- 
cable to  lyric  poetry,  where,  as  in  the  case  of  David's  elegy  on  Saul  and  Jonathan, 
the  interest  of  the  poem  frequently  depends  on  the  authorship.  Least  of  all  could 
the  law  of  anonymity  apply  to  the  written  collections  of  the  sermons  of  the  pro- 
phets, which  were  summaries  of  a  course  of  public  activity  in  which  the  personality 
of  the  prophet  could  not  be  separated  from  his  words.  Thus,  while  the  historical 
books  are  habitually  anonymous,  and  poetical  pieces  only  sometimes  bear  an 
author's  name,  it  is  the  rule  that  each  group  of  prophecies,  and  often  each  indivi- 
dual oracle,  has  the  name  of  the  author  attached."  W.  Robertson  Smith,  Old 
Testament  in  Jewish  Church,  108. 


40  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

The  first  trace  of  an  allusion  to  anything  contained  in  the 
priestly  legislation  of  the  Pentateuch,  or  to  the  existence  of 
any  ordinance  of  Moses  concerning  ritual,  will  be  searched 
for  in  vain  throughout  the  writings  of  the  pre-exilic  prophets. 

This  argumentum  e  silentio  is  met  by  the  explanation  that  the 
specific  work  of  the  prophets  led  them  to  exalt  the  ethical 
feature  of  the  law  at  the  expense  of  the  ritual,  and  indeed 
we  should  by  no  means  ignore  the  contrast  in  function  be- 
tween the  prophet  and  priest.  Both  were  teachers  of  the 
people,  the  priest  however  being  the  interpreter  and  mouth- 
piece of  the  ritual  law  (Ez.  xliv.  23!),  and  the  prophet 
usually  taking  a  more  generally  ethical  ground.  Both  "  sat 
in  Moses'  seat  "  as  trustees  of  the  national  inheritance  of  law 
and  custom,  but  their  relations  were  far  from  antagonistic,  as 
the  friendship  of  Isaiah  with  Uriah  the  chief  priest  sufficiently 
shows.  Several  of  the  later  prophets,  including  both  Jere- 
miah and  Ezekiel,  were  at  the  same  time  priests  as  well  as 
prophets,  and  Ezekiel  devotes  all  the  latter  part  of  his  book 
to  the  construction  of  an  elaborate  ritual  system.  Neverthe- 
less in  weighing  the  evidential  force  of  the  silence  of  the 
prophets  on  this  subject  full  consideration  must  be  given  to 
the  peculiarly  ethical  work  of  prophetism  in  general. 

It  is  not,  however,  upon  this  mere  silence  that  historical 
criticism  depends  for  its  external  evidence.  It  is  claimed 
that  the  repeated  expressions  of  these  writers  are  such  as  to 
make  it  absolutely  insupposable  that  they  knew  the  Penta- 
teuch, or  had  ever  heard  of  the  enactment  of  an  elaborate 
ritual  law  by  Moses.  More  explicit  language,  for  example, 
than  that  of  Jeremiah  vii.  2 iff.  could  scarcely  be  expected. 

"Thus  saith  Yahweh  of  hosts,  the  God  of  Israel:  Add  your  burnt 
offerings  unto  your  sacrifices,  and  eat  ye  flesh.  For  I  spake  not  unto 
your  fathers,  nor  commanded  them  in  the  day  that  I  brought  them  out 
of  the  land  of  Egypt,  concerning  burnt  offerings  or  sacrifices  :  but  this 
thing  I  commanded  them,  saying,  Hearken  unto  my  voice,  and  I  will  be 
your  God,  and  ye  shall  be  my  people  :  and  walk  ye  in  all  the  way  that  I 
command  you,  that  it  may  be  well  with  you." 

An  appeal  to  the  public  to  say  whether  any  such  law  was 
ever  given  will  perhaps  be  even  stronger  testimony,  especially 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  41 

if  it  be  made  in  the  name  of  Yahweh  himself.  Such  an 
appeal  the  critics  find  in  Amos  v.  2 iff.,  where  the  period  of 
the  wilderness- wandering  is  spoken  of  as  a  time  of  special 
manifestation  of  Yahweh's  favor  (so,  frequently,  in  the  Pss. 
and  prophets,  cf.  Hos.  xi.  iff.,  xiii.  4!,  etc.),  and  the  question 
asked  whether  then  there  was  any  of  this  sacrificing  and  ritual 
observance.  The  reader  of  the  Pentateuch  of  to-day  would 
be  inclined  to  call  that  the  period  of  sacrifice  and  ritual  par 
excellence. 

"I  hate,  I  despise  your  feasts,  and  I  will  take  no  delight  in  your 
solemn  assemblies.  Yea,  though  ye  offer  me  your  burnt  offerings  and 
meat  offerings,  I  will  not  accept  them  :  neither  will  I  regard  the  peace 
offerings  of  your  fat  beasts.  Take  thou  away  from  me  the  noise  of  thy 
songs  ;  for  I  will  not  hear  the  melody  of  thy  viols.  But  let  judgment  roll 
down  as  waters,  and  righteousness  as  a  mighty  stream.  Did  ye  bring 
unto  me  sacrifices  and  offerings  in  the  wilderness  forty  years,  O  house  of 
Israel ? 

Equally  plain  is  the  noble  appeal  in  Micah  vi.  6-8  : — 

"Wherewith  shall  I  come  before  Yahweh,  and  bow  myself  before  the 
high  God?  shall  I  come  before  him  with  burnt  offerings,  with  calves  of 
a  year  old?  Will  the  Lord  be  pleased  with  thousands  of  rams,  or  with 
ten  thousands  of  rivers  of  oil  ?  shall  I  give  my  firstborn  for  my  trans- 
gression, the  fruit  of  my  body  for  the  sin  of  my  soul?  He  hath  shewed 
thee,  O  man,  what  is  good  :  and  what  doth  Yahweh  require  of  thee,  but 
to  do  justly,  and  to  love  mercy,  and  to  walk  humbly  with  thy  God?" 

Isaiah  i.  nf.  demands  to  know  on  what  authority  ritual  ob- 
servances are  practised : — 

"  To  what  purpose  is  the  multitude  of  your  sacrifices  unto  me,  saith 
Yahweh  :  I  am  full  of  the  burnt  offerings  of  rams,  and  the  fat  of  fed 
beasts  ;  and  I  delight  not  in  the  blood  of  bullocks,  or  of  lambs,  or  of  he- 
goats.  When  ye  come  to  appear  before  me,  who  hath  required  this  at 
your  hand,  to  trample  my  courts  ?" 

One  might  indeed  reconcile  with  a  knowledge  of  the 
Pentateuch  utterances  of  the  prophets  deprecating  the  too 
great  regard  paid  to  ritual,  and  urging  as  of  equal  or  greater 
importance  the  "weightier  matters  of  the  law  ;"  but  how  can 
it  be  supposed  that  the  authors  of  these  appeals  to  know  when 
and  where  Yahweh  had  ever  authorized  anything  of  the 
kind,  were  aware  of  the  existence  of  a  Mosaic  law,  nine-tenths 
of  which  were  devoted  to  inculcating  this  very  thing  in  the 


42  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

most  explicit  terms  as  of  immediate  divine  authority,  and 
with  the  imposition  of  most  fearful  penalties  for  its  neglect. 
Can  we  suppose  that  Jeremiah  and  Isaiah  knew  of  this  body 
of  law  ?  And  if  Jeremiah  and  Isaiah  and  those  they  appealed 
to  knew  nothing  of  it,  who  did  ?  Such  are  the  questions  an 
examination  of  the  external  evidence  brings.  Whether  or  no 
such  facts  are  compatible  with  the  traditionary  view,  or  are 
susceptible  of  explanation,  the  reader  himself  must  judge. 

We  need  add  but  one  more  piece  of  external  evidence  to  do 
justice  to  the  case  of  historical  criticism  in  this  department, 
although  of  course  the  presentation  here  made  is  a  mere 
abstract.  Some  of  the  most  important  evidence  for  the  date 
of  codification  of  the  ritual  law  is  found  in  the  book  of  Ezekiel. 
Here  we  have  a  prophet  of  the  Exile  planning  for  the  recon- 
struction of  the  nation  after  its  return.  Ezekiel  was  both 
prophet  and  priest.  The  last  part  of  his  book  is  an  elaborate 
ritual  system  devised  on  a  purely  ideal  foundation,  but  of 
course  far  less  elaborate  than  the  Pentateuchal  provisions. 
Was  he  aware  of  the  existence  of  a  Mosaic  code  covering  in 
greater  detail  than  his  the  whole  ground  of  his  code,  or  did 
he  think  of  superseding  it  by  his  own  ?  If  Ezekiel  knew 
nothing  of  it,  who  knew  of  it  ? 

It  is  the  attempt  to  answer  these  questions  which  has 
driven  nearly  all  Old  Testament  scholars  to  abandon  the  idea 
of  the  Pentateuch  ritual  code  as  a  revelation  to  Moses  fixed 
for  all  subsequent  time  in  all  its  detail,  and  substituted  that 
of  a  growth  whose  roots  go  back  in  the  consuetudinary  law 
and  traditional  practise  of  the  sanctuary  for  an  indefinite 
period  previous  to  the  Exile,  but  whose  codification  began  at 
the  same  time  and  for  the  same  reasons  as  Ezekiel's  code. 

9.  We  have  seen  why  from  the  nature  of  the  case  external 
evidence  can  furnish  only  an  argument  from  silence,  when 
we  seek  a  date  before  which  a  writing  cannot  have  existed. 
This  argument  from  silence  admits  of  being  strengthened 
almost  indefinitely  by  the  establishing  of  a  probability  that  if 
a  book  had  been  in  existence  it  would  have  been  known  to 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  43 

the  authors  consulted,  and  they  in  consequence  would  have 
used  it,  referred  to  it,  or  at  least  have  written  or  acted  in 
some  way  differently  from  what  they  did.  Still  it  is  neces- 
sarily internal  evidence,  exactly  complementary  to  external, 
which  can  alone  definitely  fix  a  date  before  which  a  writing 
cannot  have  existed.  Even  here  however  we  may  escape  the 
conclusion  if  we  are  willing  to  assume  a  miracle  in  support 
of  Rabbinic  tradition.* 

In  reply  to  this  nothing  can  be  said  except  to  grant  to  all 
to  whom  this  method  of  meeting  difficulties  is  satisfactory 
that  internal  evidence  is  powerless  before  it.  Supposing, 
however,  that  there  are  some  to  whom  this  short  and  easy 
method  with  the  critics  will  not  be  satisfactory,  we  will 
briefly  refer  to  some  of  the  best-known  phenomena  of  the 
Pentateuch  which  may  be  termed  the  post-Mosaica  j  clauses 
which  cannot  be  severed  from  the  text  except  by  resorting, 
as  in  the  case  of  Deut.  xxxiv.  5-12,  to  the  very  process  of 
analysis  denounced  by  the  traditionary  school,  passages  for 
which,  nevertheless,  it  is  necessary  to  assume  a  miracle  to 
attribute  them  to  Moses.  As  our  purpose  is  merely  illustra- 
tive, the  following  must  be  regarded  not  as  a  complete  list, 
but  as  examples  of  a  class  : — 

Gen.  xxxvi.  31,  "  Before  there  reigned  any  king  over  the  children  of 
Israel,"  on  critical  principles  would  imply  authorship  subsequent  to  the 
establishment  of  the  monarchy  ;  Gen.  xl.  15,  "  the  land  of  the  Hebrews  ;" 
Gen.  xii.  6b,  xiii.  7b  and  a  series  of  passages  implying  that  the  Canaan- 
ites  in  the  author's  day  had  long  disappeared,  brings  down  the  date  to 
the  period  subsequent  to  Solomon  (1.  Kings  ix.  16,  2of.)  Deut.  ii.  12 
refers  explicitly  to  Israel's  having  driven  out  the  Canaanites  and  taken 
full  possession  of  the  land.  "  The  Horites  dwelt  there  beforetime,  but 
the  children  of  Esau  succeeded  them  ;  and  they  destroyed  them  from 
before  them,  and  dwelt  in  their  stead,  as  Israel  did  unto  the  land  of 
his  possession  which  Yahweh  gave  unto  them.'''  Deut.  xix.  14  for- 
bids the  removal  of  "  thy  neighbor's  landmark  which  they  of  old  time 
have  set."  Passages  like  Gen.  xxxv.  20,  "The  same  is  the  pillar  of 
*Cf.  Briggs'  Bibl.  Study,  p.  188,  a  quotation  from  the  commentary  of  Wm.  Gouge, 
an  honored  puritan  divine,  who  meets  the  objections  to  the  Davidic  authorship  of 
all  the  psalms,  and  in  particular,  4l  Objection  j— The  cxxxviith  Psalm  doth  set  down 
the  disposition  and  carriage  of  the  Israelites  in  the  Babylonish  Captivity,  which 
was  six  hundred  forty  years  after  David's  time,  and  the  cxxvith  Psalm  sets  out 
their  return  from  that  Captivity.  Ans.—  To  grant  these  to  be  so,  yet  might  David 
pen  those  psalms  ;  for,  by  a  prophetical  spirit,  he  might  foresee  what  would  fall  out, 
and  answerably  pen  Psalms  fit  thereunto." 


44  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

Rachel's  grave  unto  this  day  ;"  Deut.  iii.  u,  "  Behold  his  bedstead  was 
a  bedstead  of  iron  ;  is  it  not  in  Rabbah  of  the  children  of  Ammon  ?" 
with  Gen.  xxxii.  22  and  Deut.  x.  8  ("  unto  this  day"),  point  to  mementos 
and  institutions  of  antiquity  to  which  the  reader  is  referred.  Num. 
xxiv.  7  alludes  to  Agag,  cf.  I.  Sam.  xv.  33.  The  psalm,  Ex.  xv.  1-17, 
refers  in  vv.  13  and  17  to  the  temple — "Thou  hast  guided  them  in  thy 
strength  to  thy  holy  habitation  ;"  and,  "  Thou  shalt  bring  them  in  and 
plant  them  in  the  mountain  of  thine  inheritance, 

The  place,  O  Yahweh,  which  thou  hast  made  for  thee  to  dwell  in, 
The  sanctuary,  O  Yahweh,  which  thy  hands  have  established." 
See  also  Num.  xii.  3  and  Deut.  xxxiv.  10. 

A  second  class  of  post-Mosaica  are  the  references  to  position. 
The  Pentateuch  writer  or  writers  use  invariably  the  stereo- 
typed expressions  for  north,  south,  east  and  west,  which, 
nevertheless,  have  no  significance  except  for  a  dweller  in 
Palestine.  Thus  south  is  literally,  "TW^-ward,"  i.  e.  toward 
the  desert  of  Beersheba  ;  west  is  "sea- ward,"  i.  e.  toward  the 
Mediterranean.  The  expression  "beyond  Jordan"  is  fre- 
quently accompanied  by  "  toward  the  sunrising,"  and  is  always 
shown  by  the  context  to  mean  eastward,  whereas  to  Moses 
"beyond  Jordan  "  would  be  west. 

Passing  over  the  argument  from  the  indications  of  progres- 
sive development  in  the  Pentateuchal  codes,  which,  although 
considered  by  many  the  strongest  evidence  for  the  critical 
theory,  is  of  too  technical  a  nature  for  a  popular  treatise,  we 
reluctantly  turn  to  a  department  of  the  evidence  which 
cannot  be  ignored,  but  which  from  its  very  nature  is  obnoxious 
to  all  for  whom  the  religious  value  of  the  book  is  inseparable 
from  historical  accuracy  in  describing  the  events  of  the 
remote  past.  No  small  part  of  the  proof  deduced  from  the 
Pentateuch  of  its  origin  from  traditionary  sources  centuries 
after  the  events  it  narrates  is  the  alleged  impossibility,  and 
hence  historical  inaccuracy  of  its  representations.  This  most 
thankless  task  of  all  criticism,  a  purely  negative  work,  but 
one  which,  like  the  clearing  away  of  unsound  material,  must 
necessarily  precede  the  building  of  a  trustworthy  structure 
upon  the  actual  phenomena  of  the  documents,  was  taken  up 
by  Colenso,  Bishop  of  Natal,  in  Part  I.  of  his  "  Pentateuch  and 
Book  of  Joshua  critically  examined"*  and  carried  through 

*New  York,  D.  Appleton  and  Co.,  1863. 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  45 

as  unflinchingly  as  the  surgeon  wields  the  knife  against 
disease.  We  can  only  refer  to  an  instance  or  two  from  the 
period  of  Moses  himself. 

The  enormous  numbers  of  the  Israelites  who  came  out  of 
JSgypt  (600,000  armed  men,  beside  non-combatants),  are  not 
due  to  textual  errors,  because  they  are  again  and  again  re- 
iterated, verified  by  repeated  footings  and  that  in  two  com- 
^!ete_censi;ses,  besides  agreeing  with  many  of  the  representa- 
tions_of_the  story  itself.  Colenso^proceeded  to  show  that  they 
are  not  only  incompatible  with  the  account  of  the  70  persons 
who  four  generations  before  had  come  into  Egypt,  but  make 
theTaccount  of  the  Exodus  incredible.  To  mobilize  an  army 
of"  600,000  armed  men  "  in  a  single  night,  Ex.  xii.  37!?.,  is  an 
incredible  feat,  even  if  we  leave  entirely  out  of  account  the 
women  and  children,  the  aged  and  infirm,  the  "  mixed  multi- 
tude "  and  the  "flocks  and  herds."  But  supposing  all  this 
done,  and  the  whole  company,  numbering  necessarily  be- 
tween two  and  three  million,  provided  with  the  "tents,"  we 
find  them  immediately  after  (Ex.  xvi.  16)  occupying,  and  all 
other  necessary  paraphernalia,  including  the  riches  required 
for  the  tabernacle,  why  should  600,000  armed  men  who  "  went 
up  in  battle  array  out  of  Egypt"  (Ex.  xiii.  18),  run  away 
from  Pharaoh,  or  cry  out  for  fear  of  the  detachment  of  troops 
sent  in  pursuit?  Why  need  an  "armed  force"  ten  times 
as  numerous  as  the  entire  allied  army  at  Waterloo  submit  to 
intolerable  oppression?  And  how  could  the  petty  desert 
tribe  of  Amalekites  hold  them  in  check  and  for  a  consider- 
able time  "prevail"  against  them,  Ex.  xvii.  8ff.  ? 

Again  ;  the  human  millions  are  supported  by  manna  in  the 
"  waste  howling  wilderness,"  but  what  supported  the  great 
numbers  of  cattle  and  flocks  and  herds  of  which  we  hear 
repeatedly  ?  If  they  had  these  "  flocks  and  herds  "  why  did 
they  complain  of  having  no  flesh  to  eat,  and  twice  require  a 
miracle  to  provide  it,  Ex.  xvi.  1-14,  Num  xi.  4-35  ?  If  they 
did  not  have  them,  whence  came  the  innumerable  beasts  for 
sacrifice  carefully  specified,  and  the  passover  lambs  for  40 
successive  years  required,  Ex.  xii.  5,  to  be  males  of  the  first 
year? 


46  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

Again,  the  male  Levites  at  the  first  census,  Num.  iii.  39, 
were  22,000  ;  thirty-eight  years  afterward,  Num.  xxvi.  62, 
23,000.  But  in  Moses*  own  generation  (Ex.  vi.  i6ff.)  there 
were  only  sixteen  all  told.  These  23,000  Levites  were  sub- 
stituted for  22,273  first-born  males  of  all  Israel  (Num.  iii.  43). 
If  we  make  the  total  male  population  only  900,000  (600,000 
bore  arms)  every  mother  in  Israel  must  then  have  had  at 
least  42  male  children. 

Other  objections  of  Colenso  are  of  a  more  general  character. 
Any  intelligent  person  may  gain  a  fair  conception  of  them  by 
simply  reading  the  passages  referred  to  (e.  g.  Num.  xxxi.) 
and  asking  himself  from  time  to  time,  "What  does  this  nar- 
rative imply  ?" 

This  is  indeed  purely  negative  criticism  ;  but  its  object  is 
not  destruction  of  the  records  as  is  often  supposed.  Negative 
criticism  must  be  considered  part  of  the  evidence  tending  to 
show  whether  the  history  is  that  of  eyewitnesses  or  more  or 
less  distorted  by  tradition.  We  turn,  nevertheless,  with 
satisfaction  from  the  negative  to  the  constructive  side  of 
historical  criticism. 

10.  The  central  position  of  the  science  as  regards  the 
Hexateuch  is  the  date  620  B.  C.  for  the  code  of  Deuteronomy. 
The  argument  for  this  is  a  volume  in  itself.  In  the  treatise 
of  DeWette,  entitled  Dissertatio  Critica,  1805,  Deuteronomy 
was  identified  with  the  "  Book  of  the  Law "  or  "Teaching" 
(torah)  found  by  Hilkiah  in  the  temple  under  Josiah,  who 
made  it  the  basis  for  a  revolution  in  the  religious  history  of 
Israel.  It  is  this  religious  revolution  which,  more  completely 
even  than  the  Exile  itself,  divides  the  history  into  two  dis- 
tinct epochs.  The  story  of  this  discovery  and  great  reform 
is  related  at  length  in  II.  Kings  xxii.,  xxiii.,  and  the  origin  of 
Deuteronomy  as  an  attempt  to  formulate  the  torah  of  Moses, 
as  then  understood,  at  a  period  not  long  previous  to  620  has, 
since  DeWette,  acquired  the  force  of  an  axiom  among  critics. 
The  briefest  possible  resume  of  external  and  internal  evidence 
is  all  that  we  can  allow  ourselves. 


THE  SCIENCE  OF  HISTORICAL  CRITICISM. 


47 


The  book  brought  forward  by  Hilkiah  is  positively  identi- 
fied as  the  Deuteronomic  Code  (Deuteronomy  without  the 
historical  introduction  and  appendix  which  frame  it  in  to  the 
Hexateuch  story),  and  not  the  whole  Pentateuch.  The  testi- 
mony of  Jeremiah  and  Ezekiel  already  adduced  precludes 
from  the  point  of  view  of  criticism  the  supposition  that  this 
book  contained  the  ritual  law,  for  ignorance  cannot  be  pleaded 
in  their  case.  The  conduct  of  Josiah  is  equally  conclusive. 
But  further,  the  book  was  so  short  that  Shaphan  could  read 
it  aloud  "before  the  king,"  II.  Kings  xxii.  10,  and  the  king 
"the  whole  of  it1'  before  the  people,  xxiii.  2.  (Cf.  the  reading 
of  the  Pentateuch  for  a  whole  week,  Neh.  viii.  2-18).  It  was 
in  the  form  of  a  "covenant"  (xxiii.  2  and  21,  "this  book  of 
the  covenant,"  cf.  Dt.  xxix.  i),  and  was  distinguished  by 
fearful  curses  (xxii.  11-20;  cf.  Dt.  xxvii.  n — xxviii.  68). 
Finally  its  contents  may  fairly  be  inferred  from  II.  Kings 
xxiii.  1-24,  which  relates  in  detail  the  innovations  Josiah 
undertook  after  pledging  himself  to  carry  out  the  reforms 
demanded  by  the  book  discovered.  The  whole  chapter 
relates  simply  how  Josiah  proceeds  step  by  step  to  carry  out 
the  requirements  of  the  Deuteronomic  Code.  Thus 

II.  Kings  xxiii.    7  carries  out  Dt.  xxiii.,  yf. 


9 

xviii.  8. 

10 

xviii.  10. 

ii 

xvii.  3. 

14 

xvi.  2  if. 

21 

xvi.  5. 

24 

xviii.  ii. 

Further  evidence  for  the  identity  of  the  book  appears  in  the 
fact  that  it  demanded  some  great  and  radical  reform  to 
justify  the  language  of  II.  Kings  xxii.  13,  "Great  is  the 
wrath  of  Yahweh  that  is  kindled  against  us,  because  our 
fathers  have  not  hearkened  unto  the  words  of  this  book  to  do 
according  unto  all  that  which  is  written  concerning  us,"  and 
that  of  xxiii.  22,  which  extends  the  period  during  which  no 
such  requirements  had  been  observed,  back  to  the  time  of 
Joshua.  What  this  radical  reform  was  we  shall  soon  see. 
For  the  present  the  external  evidence  of  the  case  is  clear  to 


48  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

the  critic.  It  was  the  Deuteronomic  Code  and  nothing  else,  so 
far  as  external  evidence  can  show  it,  which  was  brought 
forward  by  Hilkiah  in  the  year  620  B.  C.  The  statements  of 
II.  Kings  are  explicit  and  unanswerable  that  previous  to  that 
time  neither  the  book  nor  all  of  its  requirements  had  been 
known  for  an  indefinite  period.  The  question  at  once  arises, 
How  old  was  it  ?  In  what  sense,  and  on  what  grounds,  was 
it  called  "  the  Book  of  the  Law  ?"*  On  this  point  also  we  may 
learn  something  from  the  narrative  in  II.  Kings. 

Any  one  acquainted  wTith  ancient  MSS.  will  be  inclined  to 
say  at  once,  in  answer  to  the  query  as  to  age,  "  Not  very  old." 
If  for  no  other  reason,  then  because  only  a  trained  expert  can 
read  MSS.  of  a  few  centuries  back,  on  account  of  changes  in 
chirography  and  language ;  but  further,  because  Oriental 
MSS.  are  written  with  ink  which  fades  and  becomes  illegible 
with  dampness,  and  no  MS.  can  be  supposed  to  have  survived, 
without  care,  the  repeated  pillaging  of  the  temple,  and  the 
extraordinary  vicissitudes  of  the  ark  in  the  ruined  temple  of 
Shiloh  (Jer.  vii.  12,  14,  xxvi.  6,  9),  in  battle,  among  the  Philis- 
tine cities,  in  the  house  of  Obed-Edom,  and  among  the 
peasants  of  Beth-shemesh.  To  suppose  that  the  Book  of  the 
Torah  which  Shaphan  claimed  to  have  found  in  the  temple  was 
the  actual  autograph  of  Moses  referred  to  in  Dt.  xxxi.  246°.,  is 
perhaps  what  the  author  of  Dt.  xxxi.  24!?.  thought  and  in- 
tended ;  but  in  order  to  accept  his  opinion  as  true  and  com- 
petent, it  will  be  necessary  to  assume  a  prodigious  miracle. 
Let  us  see  what  means  the  finders  resorted  to,  to  ascertain 
the  origin  and  authority  of  the  book.  The  story  is  short. 
They  did  not  trouble  themselves  at  all  about  its  origin,  but  a 
delegation  took  it  to  "  Huldah  the  prophetess,  the  wife  of 
Shallum,  the  son  of  Tikvah,  the  son  of  Harhas,  keeper  of  the 
wardrobe,"  who  returned  the  very  practical  answer  that  what 
the  book  required  ought  to  be  done.  It  was  "good  law;" 
beyond  this  point  none  seemed  to  think  it  necessary  to  go. 
So  far  as  the  external  evidence  goes,  in  the  story  of  the  dis- 
covery, and  aside  from  the  practical  difficulties  in  the  way  of 

*  Observe  that  it  is  nowhere  in  the  story  attributed  to  Moses. 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  49 

supposing-  an  extremely  ancient  MS.,  Shaphan's  "  Book  of  the 
Torah  "  might  equally  well  have  been  an  autograph  of  Moses, 
or  a  mere  recent  embodiment  of  the  traditional  "teaching" 
as  understood  by  the  prophets  and  priests  of  the  period,  the 
prophets  being,  according  to  the  book  itself,  Deut.  xviii.  15-22, 
the  authorized  custodians  and  interpreters  of  this  "Torah." 
Or  again,  it  might  be  neither  of  these  extremes,  but,  as  critics 
suggest,  an  expansion  and  modification  (fully  within  the 
legitimate  province  of  the  prophet)  of  a  Torah  of  Moses  codi- 
fied from  the  traditional  form  at  least  a  century  before.  Such 
a  Torah  unquestionably  existed,  was  attributed  to  Moses,  and 
is  now  incorporated  as  "  The  Book  of  the  Covenant "  in  Ex, 
xx. — xxiv.* 

The  external  evidence  of  Scripture  narrative,  therefore, 
simply  determines  the  year  620  for  the  terminus  a  quo  of 
Deuteronomy,  and  throws  open,  for  determination  upon 
internal  evidence,  the  question  how  much  further  back  this 
"  Book  of  the  Torah  "  can  be  carried  in  its  present  form  (the 
form  described  in  II.  Kings). 

ii.  We  need  not  long  delay  upon  the  post-Mosaica.  In 
addition  to  the  brief  phrases  adduced  on  page  43,  we  may  cite 

Dt.  iv.  38,  "  To  give  thee  the  land as  it  is  this  day," 

and  the  use  of  "  Dan  "  for  Laish,  xxxiv.  i  (cf.  Jud.  xviii.  29.) 
More  particular  attention,  however,  is  called  to  the  general 
character  of  the  legislation.  It  is  adapted  to  the  wants,  and 
assumes  the  existence,  of  an  agricultural  people  long  accus- 
tomed to  city  and  village  life.  (Cf.  the  precautions  of  xxii. 
i- 10  in  regard  to  house-building  and  agriculture  ;  also  xix.  14.) 
The  same  of  course  holds  true  of  the  Book  of  the  Covenant, 
from  which  these  laws  are  taken.  Chap,  xx.,  especially  vv. 
5-9,  is  ill  adapted  to  the  period  of  the  conquest.  Chap.  xvii. 
14-20  gives  directions  for  the  conduct  of  kings.  Samuel,  and 
the  author  of  I.  Sam.  viii.,  as  well  as  the  people  of  that  day, 
seem  never  to  have  heard  of  it,  but  the  directions  and  prohi- 
bitions themselves  are  scarcely  comprehensible  except  when 

*  See  page  i9f. 
4 


50  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

read  side  by  side  with  the  story  of  Solomon's  abuses  of  the 
office,  II.  Kings  x.  14 — xi.  8.  Chaps,  xxix.  and  xxx.  (D2,  cf. 
especially  xxix.  28),  which  assume  that  the  alternative  of 
blessing  or  curse  of  the  preceding  chapters  is  no  longer  open 
but  that  the  curse  has  already  fallen,  we  do  not  here  consider, 
as  they  cannot  in  any  case  be  earlier  than  the  Code,  and  are 
regarded  by  critics  as  a  later  appendix.  As  negative  evidence 
of  a  post-Mosaic  origin  the  above  should  suffice.  Have  we 
any  means  of  determining  constructively  the  date  of  Deuter- 
onomy ? 

For  the  purely  literary  critic  the  resemblance  of  the  style, 
language,  religious  conceptions  and  general  standpoint  to 
Jeremiah  is  so  marked  as  perhaps  to  outweigh  even  the 
historical  evidence.  Some  critics  have  indeed  claimed  Jere- 
miah as  the  author,  on  the  ground  of  identity  of  expressions 
and  cast  of  thought ;  but  the  evidence  is  inconclusive  and  too 
technical  for  our  consideration.  We  must  proceed  at  once  to 
the  examination  of  that  radical  religious  reform  carried 
through  by  Josiah  according  to  the  requirement  of  "  this 
Book  of  the  Torah,"  which  in  the  account  itself  is  stated  to 
have  been  an  innovation  upon  the  practise  of  all  the  people 
from  time  immemorial.  Both  the  Code  itself,  Deut.  xii.  ff., 
and  the  story  of  the  reform,  II.  Kings  xxiii.,  make  it  absolutely 
unmistakable  what  the  nature  of  the  revolution  was.  It  was 
the  abolition  of  the  bamoth  ("  high  places  "),  or  local  sanctuaries 
and  altars,  and  the  concentration  of  the  worship  of  the  entire 
people  at  Jerusalem,  designated  as  "  the  place  which  Yahweh 
shall  choose."  It  was  demanded  on  the  ground  that  these 
local  shrines  with  their  altars,  "  pillars "  (mac$eboth\  and 
sacred  trees,  or  asherim  (wooden  posts  used  as  religious 
symbols),  were  of  Canaanitish  origin,  and  tended  to  corrupt 
the  worship  of  Yahweh  into  resemblance  to  the  impure  wor- 
ship of  the  Canaanite  baalim  (Dt.  xii.  1-18).  All  this  was 
most  unquestionably  true,  and  we  may  even  say  that  had  not 
this  radical  discrimination  of  Yahweh-worship  from  ordinary 
Semitic  Baal- worship  (cf.  Hos.  ii.  i6f.)  taken  place  as  it  did 
scarcely  a  generation  before  the  people  were  scattered  in 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  51 

exile,  Judah,  and  with  it  Yah weh- worship,  with  all  its  price- 
less treasures  of  revelation  and  religious  thought,  would  have 
disappeared  as  completely  as  Ephraim  did  in  captivity,  by 
simple  assimilation  and  absorption  among  kindred  peoples. 
Whatever  consequences  it  may  have  had  in  the  development 
of  ritualism  and  the  extinction  of  prophecy  in  post-exilic 
times,  it  was  a  revolution  which  was  necessary,  and  one  to 
which  we  owe  the  preservation  not  only  of  the  pre-exilic 
literature,  but  actually  of  the  Jewish  race  itself  as  a  "peculiar 
people,"  and  the  subsequent  development  of  their  religious 
consciousness. 

However,  it  was  an  innovation,  and  of  the  most  radical 
character.  The  Book  of  the  Covenant,  Ex.  xx.-xxiv.,  had  dis- 
tinctly sanctioned  the  popular  worship,  "in  every  place 
where  Yahweh  caused  his  name  to  be  remembered ;"  the 
simple  "  altars  of  earth  and  unhewn  stone"  had  dotted  the  land. 
Prophets  like  Amos,  Hosea,  Micah  and  Isaiah  had  deplored 
the  tendency  to  Canaanitish  practises  there,  but  never 
dreamed  of  declaring  them  illegal.  Elijah  had  built  up  the 
ruined  altar  of  Carmel  and  mourned  for  those  which  an 
impious  hand  had  broken  down.  Samuel  (I.  Sam.  ixf.) 
honored  the  simple  village  sacrifice  at  the  bamah  ("high- 
place  ")  by  his  presence,  and  blessed  the  sacrifice  ;  from  year  to 
year  he  went  in  circuit  from  one  to  another  of  the  most  revered 
(vii.  1 6).  Not  a  prophet  or  reformer  or  king  of  the  ancient 
time  but  had  exercised  freely  the  right  of  private  sacrifice 
and  building  of  altars.  If,  as  the  Deuteronomist  truly  says, 
they  were  of  Canaanitish  origin,  hitherto  the  whole  effort  of 
reformers  had  been  to  connect  them  with  the  history  of 
Yah  weh 's  relations  with  the  patriarchs.  The  narratives  of 
Genesis  *  are  almost  exclusively  devoted  to  connecting  this 
(sacred)  tree,  that  altar,  this  (sacred)  well,  with  the  history 
of  the  patriarchs ;  and  the  origin  of  sanctuary  after  sanctuary, 
tree  after  tree,  "pillar"  after  "pillar"  is  justified  in  the 
relation  of  how  "  Yahweh  had  caused  his  name  to  be  remem- 
bered there." 

*  The  JE  element  only.    P  maintains  the  strictest  silence  on  the  whole  subject  of 
sacrifices,  altars  and  sacred  places. 


52  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

Isaiah  had  begun  the  movement  of  reform,  but  even  Isaiah, 
although  the  destruction  of  Ephraim  in  722  B.  C.  removed  the 
most  insurmountable  obstacle  in  the  way  of  concentration  of 
the  worship  at  Jerusalem,  did  not  accomplish,  if  he  even  at- 
tempted, the  abolition  of  the  local  sanctuaries  ;  and  "  a  maffebah 
to  Yahweh"  in  the  border  of  Egypt,  and  an  altar  in  the  midst  of 
Egypt  ( Is.  xix.  19),  was  to  him  an  end  to  be  devoutly  prayed  for. 
Compare  with  this  the  distinct  prohibition  of  Deut.  xvi.  2 if., 
"  Thou  shalt  not  plant  thee  an  asherah  of  any  kind  of  tree 
beside  the  altar  of  Yahweh  thy  God  which  thou  shalt  make 
thee,  neither  shalt  thou  set  thee  up  a  maffebah, ;  which  Yah- 
weh thy  God  hateth,"  and  that  of  Lev.  xxvi.  i,  "Ye  shall 
make  you  no  idols,  neither  shall  ye  rear  you  up  a  graven 
image,  or  a  maffebah,  neither  shall  ye  place  any  figured  stone 
in  your  land  to  bow  down  to  it." 

This  warfare  against  material  objects  of  worship  as  such 
appears  to  have  been  preceded,  as  we  might  expect,  by  a 
period  of  warfare  against  the  heathen  sacred  tree,  stone  or 
maffebah  as  distinct  from  that  reared  in  honor  of  Yahweh.  The 
maffeboth  of  the  Canaanites  are  to  be  broken  in  pieces,  Ex. 
xxiii.  24  ;  xxxiv.  i3f.  ;  Num.  xxxiii.  52.  It  is  this  stage  of 
prophetic  "  zeal  for  Yahweh  "  which  is  presented  in  the  pre- 
Isaianic  prophets  and  in  the  narratives  of  Genesis  re-baptizing 
the  sacred  trees,  wells,  stones,  cairns,  cromlechs,  altars  and 
maffeboth  of  the  land  into  memorials  of  Yahweh's  relations 
with  the  patriarchs.  So  at  least  the  critics  understand  the 
records.  (Cf.  Gen.  xxi.  33  ;  xxviii.  18,  22  ;  xxxv.  14,  20,  and 
passim  ;  Josh.  xxiv.  26  ;  Hos.  iii.  4.) 

We  cannot  enter  further  into  the  story  of  .this  contest  of 
the  prophets  (and  doubtless  the  priests  also),  in  the  seventh 
century,  for  the  purification  of  Yahweh-worship  from  Canaan- 
itish  survivals.  Much  more  can  be  obtained  by  reading 
Part  I.  of  the  "History"  of  Wellhausen.  Whether  due  to 
the  prophetic  insight  of  Moses  discovering  in  advance  the 
exact  wants  of  the  century  in  which  Deuteronomy  would 
come  to  light ;  or  whether  the  book  be  considered  an  adapta- 
tion to  that  time  of  the  Mosaic  torah  as  it  was  understood  in 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  53 

the  circle  of  prophetic  and  priestly  reformers  of  the  period 
of  Josiah,  its  legitimate  guardians  and  exponents  ;  certain  it 
is  that  the  Deuteronomic  Code  plunges  into  the  very  thick 
of  the  contest,  at  the  opportune  moment  when  the  long  re- 
actionary policy  of  Manasseh  and  Amon  has  been  displaced 
by  that  of  a  docile  youth  under  a  priestly  regency.  It  sum- 
mons reformers  to  the  vital  issue  of  that  very  day  in  its 
opening  words  :  "  Ye  shall  not  do  after  all  the  things  that  we 
do  here  this  day,  every  man  whatsoever  is  right  in  his  own 
eyes."  (Dt.  xii.  8.  Cf.  also  Dt.  xvii.  3  with  II.  Kings  xxi.  3.) 

Even  the  consequences  of  its  radical  innovation  in  the 
worship  are  foreseen  and  provided  for  in  Deuteronomy. 
For  the  ancient  Israelite  sacrifice  and  slaughter  were  the 
same  thing.  The  Hebrew  has  but  one  word  for  both.  Meat 
was  rarely  eaten,  and  whenever  an  animal  was  killed  it  was 
brought  " unto  God"  Ex.  xxi.  6 — of  course  not  to  the  distant 
temple  at  Jerusalem,  but  to  the  village  sanctuary  and  altar. 
Slaughter  without  this  consecrating  of  the  blood  at  the  altar 
was  impious,  I.  Sam.  xiv.  32-35  ;  but  when  animals  were 
taken  in  the  chase,  it  was  provided  as  a  substitute  for  the 
altar  service,  that  the  blood  should  be  poured  out  upon  the 
ground,  Lev.  xvii.  1-14.  Among  other  consequences  of  the 
revolution  effected  by  Deuteronomy  would  be  the  impossibil- 
ity of  bringing  animals  to  Jerusalem  to  be  slaughtered.  This 
difficulty  of  distance  is  foreseen  and  provided  for  in  Dt.  xiv. 
24!,  and  express  provision  is  made  for  this  case  in  the  second 
part  of  the  opening  chapter  of  the  Code,  Dt.  xii.  15-27,  which 
extends  the  provisions  previously  applying  to  "  the  gazelle  and 
hart "  to  all  kinds  of  flesh. 

A  more  serious  difficulty  was  the  providing  of  support  for 
the  priests  who  would  be  made  destitute  by  the  abolition 
of  the  bamoth.  These  rural  priests  (Chemarim}  are  recognized 
in  Deuteronomy  as  on  a  footing  of  equality  with  the  Jerusa- 
lem priesthood  of  the  house  of  Zadok.  They  were  Levites, 
and  in  Deuteronomy,  just  as  in  Jeremiah,  the  phrases,  "  the 
priests  the  Levites  "  and  "  the  Levites  the  priests  "  are  inter- 
changeable. The  distinction  so  strongly  marked  in  the 


54  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

Priestly  Code  between  a  priest  and  a  Levite  has  here  no  exis- 
tence whatever.*  The  author  accordingly  not  only  com- 
mends repeatedly  the  Levite,  in  connection  with  the  widow 
and  fatherless,  to  the  compassion  of  the  people,  but  devotes 
the  section  xviii.  1-8  to  a  special  enactment  providing  that: — 

"  If  a  Levite  come  from  any  of  thy  gates  out  of  all  Israel,  where  he 
sojourneth,  and  come  with  all  the  desire  of  his  soul  unto  the  place  which 
Yahweh  shall  choose  ;  then  he  shall  minister  in  the  name  of  Yahweh  his 
God,  as  all  his  brethren  the  Levites  do,  which  stand  there  before 
Yahweh.  They  shall  have  like  portions  to  eat,  beside  that  which  cometh 
of  the  sale  of  his  patrimony." 

The  Levites  who  thus  became  dependent  upon  the  charity 
of  the  people  and  of  their  Jerusalem  (Zadokite)  brethren 
could  not  of  course  expect  to  remain  on  a  footing  of  equality 
with  these  latter,  and,  as  we  shall  see,  it  is  from  the  history 
of  the  ever-widening  discrimination  between  the  mere 
Levites,  and  the  Zadokite  priesthood,  that  one  of  the  strongest 
arguments  is  derived  for  the  date  of  the  Priestly  Code. 

With  this  exhibition  of  the  internal  evidence  for  Deuteron- 
omy as  the  product  of  the  great  struggle  for  reform  in  the 
seventh  century  B.  C.,  an  adaptation  of  the  torah  of  Moses, 
both  oral  and  written,  to  the  necessities  of  the  struggle  for 
pure  worship,  we  must  leave  the  reader  to  decide  for  him- 
self how  much  weight  may  be  given  to  the  argument  of  his- 
torical critics  for  this  their  cardinal  position,  and  proceed 
briefly  to  describe  the  subordinate  propositions  of  current 
historical  criticism. 

12.  We  have  already  seen  (p.  38)  that  the  concentration 
of  worship  around  the  single  altar  at  Jerusalem,  which  is  the 
great  innovation  of  Deuteronomy,  is  in  the  Priestly  Code  of 
the  Pentateuch  already  a  fundamental  axiom.  The  central 
altar  protected  by  concentric  rings  of  sanctity  is  the  core  and 
kernel  of  all  the  Levitical  ritual  law.  Totally  unknown  to 
the  earlier  history,  to  prophets,  legislators  and  reformers,  and 

*  Cf .  Deut.  xviii.  i,  "  the  priests,  the  Levites  even  all  the  tribe  of  Levi"  with  the 
repeated  denunciation  of  the  death  penalty  in  the  Priestly  Code  for  a  usurpation  of 
the  least  function  of  the  priest  by  a  Levite,  in  particular  the  destruction  of  Koran 
and  his  company.  Num.  xvi. 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  55 

indeed  totally  impracticable  under  the  conditions  previous  to 
the  captivity  of  Ephraim,  it  comes  first  to  light  when  Ezra 
"the  priest,  the  scribe  of  the  law  of  the  God  of  heaven"  re- 
turns empowered  by  Artaxerxes  to  reconstruct  the  unfortu- 
nate little  colony  at  Jerusalem  "  according-  to  the  law  of  his 
God  which  was  in  his  hand,"  Ezra  vii.  1-26.  From  this  time 
Judaism  begins.  In  the  words  of  Dean  Stanley,  "it  was 
not  a  nation  but  a  church  which  returned."  The  prophet  is 
displaced  by  the  scribe  ;  the  local  sanctuary  by  the  syna- 
gogue ;  king,  nobles  and  people,  by  high-priests  and  priests, 
Levites  and  laity.  There  can  be  no  question  when  the  Priestly 
Law  was  introduced,  the  only  question  must  be,  When  did  it 
originate  in  a  written  form?  and  what  was  the  function  of 
"  Ezra  the  priest,  the  scribe,  even  the  scribe  of  the  words  of 
the  commandments  of  Yahweh,  and  of  his  statutes  to  Israel  ?" 
(Ezra  vii.  n.) 

It  cannot  again  be  necessary  to  enter  into  all  the  minutiae 
of  external  and  internal  evidence.  Suffice  it  to  say  that  the 
Documentary  Analysis  distinguishes  in  the  Hexateuch  a 
priestly  element,  P,  easily  separable,  all  the  way  from  Gen.  i. 
to  Josh,  xxiv.,  from  the  so-called  "prophetic  narrative,"  JE, 
and  comprising  the  whole  Levitical  or  ritual  law.  The 
nucleus  of  the  work  is  supposed  to  be  a  priestly  code  (P1)  in- 
corporated in  Lev.  xvii-xxvi.  to  which  the  great  majority  of 
critics  assign  a  date  nearly  contemporaneous  with  Ezekiel. 
The  rest  of  P  (P2,)  is  mainly  a  code  of  ritual  law  presented 
in  the  form  of  a  history  of  the  conquest  of  Canaan.  A  cer- 
tain amount  of  material  incorporated  at  a  still  later  date  is 
classified  as  P3.  The  great  mass  of  the  book  is  naturally 
located  at  Sinai  (Ex.  xxv-xl.  Lev.  i-xxvii.  Num.  i-x.)  but 
special  laws  or  " covenants"  are  brought  in  at  important 
epochs  :  the  Sabbath,  at  creation  ;  Noachic  law  of  bloodshed, 
Gen.  ix. ;  circumcision,  Gen.  xvii. ;  passover,  Ex.  xii.  Another 
important  object  for  the  writer  seems  to  be  the  deduction  of 
exact  genealogies  from  Adam  down,  in  the  case  of  all  char- 
acters of  the  history  ;  and  still  another  the  distribution  of  the 
land  of  Canaan  by  lot  according  to  the  heads  of  the  fathers' 


56  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

houses  of  each  tribe.  Thus  the  patriarchal  period  is  divided 
into  ten  Toledoth  or  genealogies,  of  which  Gen.  v.  is  an  ex- 
ample, only  interrupted  here  and  there  by  something  of  legal 
or  ritual  importance.  The  story  is  a  mere  skeleton  or  frame- 
work, derived,  according  to  the  dominant  school  of  criticism, 
from  J  E.  In  Joshua  it  is  almost  purely  occupied  with  as- 
signing boundaries,  to  the  tribal  "lots  ;  "  in  the  middle  books 
of  course  with  ritual  prescriptions. 

The  style  is  inexpressibly  verbose,  artificial  and  repetitious, 
and  is  comparable  to  nothing  but  the  genealogies  and  inven- 
tories of  Chronicles,  Ezra  and  Nehemiah.  (Cf.  Num.  vii.,  the 
same  passage  of  six  verses  repeated  verbatim  twelve  times  over,  with 
Ezra  ii.)  The  decimal  system  is  introduced  everywhere  and 
a  minute  chronology  extends  up  to  the  very  day  of  creation, 
including  the  birth-day  and  death-day  of  every  descendant  of 
Adam  down  to  the  Flood,  and  of  all  the  patriarchs  since.  The 
minutest  detail  of  numbers,  statistics  and  measurements  (the 
same  which  drew  the  unsparing  criticism  of  Colenso)  per- 
vades all  the  history,  and  gives  to  the  whole  document  the 
tone  of  a  mathematical  calculation.  In  the  judgment  of  Nol- 
deke,  the  great  critic  of  the  Priestly  Code,  a  more  artificial, 
unnatural  and  purely  mechanical  treatment  of  the  story  can 
scarcely  be  conceived.  It  is  needless  to  add  that  P  is  abso- 
lutely barren  of  poetic  material. 

No  anachronism  is  traceable  in  the  document,  for  the  writer 
never  permits  himself  for  one  moment  to  anticipate  the 
course  of  revelation  as  he  has  mapped  it  out.  The  name 
Yahweh,  for  example,  is  not  used  until  Ex.  vi.  2,  where  it  is 
related  to  have  been  revealed  to  Moses.  Thereafter  it  is 
used  uniformly.  The  frequent  sacrificing,  altar-building, 
and  other  religious  observances  which  in  J  E  so  largely  oc- 
cupy the  time  of  the  patriarchs,  in  P  are  wholly  wanting 
until  the  instituting  of  the  ritual  at  Sinai  sets  the  system  in 
regular  motion. 

Mechanical  and  artificial  as  is  the  Priestly  Code  in  both 
style  and  conception,  the  religious  ideas  which  it  embodies 
are  the  loftiest  of  the  Pentateuch.  The  justly  admired  mon- 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  57 

otheistic  representations  of  Gen.  i.  are  characteristic  of  P. 
The  naif,  poetic  and  striking  but  crude  anthropomorphisms 
of  J,  which  only  partially  disappear  in  E,  are  wholly  removed 
from  P.  The  life  has  gone  out  of  the  narrative  of  J  E  in  the 
form  P  gives  it,  but  at  least  we  must  recognize  here  the  work 
of  one  who  desires  to  embalm  for  perpetual  preservation  the 
records  of  a  past  replete  with  divine  significance.  The  treat- 
ment of  the  history  is  a  process  of  smoothing  out  all  the 
wrinkles  and  reducing  of  every  thing  to  an  absolute  and 
stereotyped  uniformity  of  perfection,  and  this  naturally  ex- 
cites the  antipathy  of  the  historical  critic  ;  but  the  very 
changes  which  obliterate  for  example  from  the  story  of  the 
patriarchs  all  traces  of  dissension  and  wrong  conduct,  leaving 
nothing  but  an  ideal  and  uniform  existence  of  unbroken 
serenity,  or  which  in  Joshua  transform  the  checkered  history 
of  the  Conquest  into  a  simple  division  of  Canaan  among 
the  tribes  by  lot,  after  we  have  been  told  in  two  words  how 
Joshua  converted  the  whole  territory  into  a  tabula  rasa,  are 
due  to  nothing  else  than  the  very  vividness  with  which  a 
mind  extravagantly  devoted  to  minute  and  mechanical  sys- 
tematizing, and  utterly  unprotected  from  its  own  vagaries  by 
the  first  scintillation  of  historical  imagination  or  critical 
sense,  has  grasped  the  fundamental  idea  of  a  divine  purpose 
and  a  divine  revelation  in  the  history.  Crude  and  artificial 
as  it  is,  from  the  point  of  view  of  the  historian,  this  extraor- 
dinary document  had  a  providential  task  to  fulfill  in  the  year 
444  B.  C.  and  whether  then  new  or  old  it  was  providentially 
adapted  to  fulfill  it.  We  can  take  but  a  single  illustration 
from  each  department  of  the  evidence  adduced  by  historical 
criticism  for  assigning  the  work  to  about  this  date.* 

13.     Deuteronomy  is  regarded  by  the  traditionary  school  as 

*See  chapter  III.,  p  67,  for  Dillmann's  dissenting  view.  His  opposition  to  the 
opinion  of  the  dominant  school  is  however  more  apparent  than  real,  since  he  also 
although  claiming  an  existence  of  P  before  the  Exile— some  portions  excepted— 
would  consider  it  to  have  been  quite  unknown,  its  existence  being  merely  latent. 
He  also  considers  P  entirely  dependent  upon  E  and  some  of  the  sources  of  J  for  his 
historical  material.  As  the  Dillmann  theory  is  certainly  losing  ground  it  will  not 
be  necessary  to  pay  it  further  attention  in  what  follows. 


58  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

later  than  the  priestly  legislation.  It  professes  to  set  forth 
the  law  of  Moses  given  at  Horeb.  It  rehearses  the  history  of 
all  the  period  from  Sinai  to  the  Jordan,  in  which  the  great  mass 
of  the  priestly  document  falls.  It  is  singular,  in  this  view,  that 
the  minutest  search  of  critic  after  critic  in  both  the  narrative 
and  the  legislative  parts  of  Deuteronomy  has  failed,  as  even 
Dillmann,  who  maintains  the  origin  of  P  before  Deuteronomy, 
confesses,  to  reveal  one  trace  of  acquaintance  with  any  part 
of  this  great  mass  of  mingled  law  and  narrative.  But  not  even 
is  this  all.  The  analysis  of  Num.  xvi.,  for  example,  reveals  a  JE 
element  narrating  the  revolt  of  Dathan  and  Abiram,  Reuben- 
ites,  against  Moses,  and  their  punishment  by  being  swallowed 
up  alive.  Intimately  inwoven  and  blended  with  this  is  the 
narrative  of  P  of  an  attempt  of  Korah  with  250  Levites  to 
usurp  the  functions  of  the  priesthood.  Fire  came  out  from 
Yahweh  and  devoured  them.  Dt.  xi.  6  quotes  this  chapter, 
but  only  the  JE  element.  Korah  and  all  pertaining  to  him  are 
simply  ignored.  As  external  evidence  that  P  was  unknown 
to  the  Deuteronomist  facts  like  these  must  be  admitted  to 
have  weight. 

The  internal  evidence  for  the  late  origin  of  P  is  mainly 
derived  from  evidences  of  development  in  the  legislation 
beyond  the  point  of  Deuteronomy  and  Ezekiel.  We  select 
as  a  single  example  the  regulations  discriminating  between 
priest  and  Levite.  In  the  chapter  just  quoted,  Num.  xvi.,  P 
exhibits  his  conception  of  the  inferiority  of  the  Levites.  It 
is  in  P  a  matter  of  birth,  the  priests  being  exclusively  de- 
scendants of  Aaron  of  the  house  of  Zadok.  The  distinction 
is  thus  for  him  primeval.  But  in  considering  Deuteronomy 
we  found  an  equality  between  priests  and  Levites  only  just 
beginning  to  separate  into  a  distinction  of  rank  between  the 
Zadokites  and  the  ordinary  Levite.  How  came  this  little 
rift  to  widen  to  such  a  chasm  ?  The  transition  point  is  found 
in  Ezekiel's  legislation.  Here  in  Ez.  xliv.  7-16  "the  Levites 
that  went  far  from  me,  when  Israel  went  astray"  are  as- 
signed a  menial  position  in  the  sanctuary  (displacing  the  for- 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  59 

eign  hierodouloi,  apparently  Philistines,*  who  had  performed 
such  services), 

"  Because  they  ministered  unto  them  before  their  idols,  and  became  a 
stumbling-block  of  iniquity  unto  the  house  of  Israel :  therefore  have  I 
lifted  up  my  hand  against  them  saith  the  Lord  Yahweh,  and  they  shall 
bear  their  iniquity.  And  they  shall  not  come  near  unto  me,  to  execute 
the  office  of  priest  unto  me  nor  to  come  near  unto  any  of  my  holy  things. 
.  .  .  .  Yet  will  I  make  them  keepers  of  the  charge  of  the  house  for 
all  the  service  thereof  and  for  all  that  shall  be  done  therein.  But  the 
priests  the  Levites,  the  sons  of  Zadok,  that  kept  the  charge  of  my 
sanctuary  when  the  children  of  Israel  went  astray  from  me,  they 
shall  come  near  unto  me  to  minister  unto  me  ;  and  they  shall  stand 
before  me  to  offer  unto  me  the  fat  and  the  blood,  saith  the  Lord  Yahweh, 
they  shall  enter  into  my  sanctuary,  and  they  shall  come  near  to  my  table 
to  minister  unto  me,  and  they  shall  keep  my  charge." 

That  which  in  the  Priestly  Law  is  regarded  as  primeval,  is 
here  instituted  as  a  punishment  for  ministering  in  illegitimate 
worship.  The  passage  looks  both  forward  and  backward  ; 
backward  to  a  time  when,  as  in  Deuteronomy,-  "the  priests, 
the  Levites"  were  "all  the  tribe  of  Levi;"  forward  to  the 
time  when,  as  in  the  Priestly  Code,  the  Zadokites  shall  be  the 
only  legitimate  priests  and  the  other  Levites  mere  servants. 
In  this  development  Deuteronomy  stands  earliest,  Ezekiel 
midway,  P  latest. 

A  striking  detail  of  the  phenomenon  is  the  fact  of  the  re- 
tention in  Num.  xvii.  i,  23  (P)  of  the  very  phrase  "they 
shall  bear  their  iniquity  "  twice  employed  by  Ezekiel.  In  the 
Priestly  Code  however  all  odium  is  removed  from  it.  The 
sense  attached  is  simply  "act  as  mediators  for  the  people." 

14.  Referring  the  reader  to  the  technical  works  already 
cited  for  evidence  as  to  the  origin  of  P,  and  to  the  document 
itself  for  further  characterization,  we  turn  to  the  other  ele- 
ment of  the  Hexateuch,  the  Prophetic  Narrative  J  E.  Al- 
though recognized  by  critics  as  duplicate,  the  two  strands  of 
J  E  are  so  closely  similar  in  style,  content,  purpose  and  gen- 
eral characteristics,  and  withal  are  so  closely  intertwined, 

*So  considered  from  the  fact  that  they  were  "  uncircumcised,"  Ez.  xliv.  7-9, 
4i  leaped  over  the  threshold,"  Zeph.  i.  9 — cf.  i  Sam.  v.  4  f.,  and  were  perhaps  no 
other  than  the  king's  body-guard  of  Cretans  and  Philistines,  2  Sam.  viii.  18 ;  xv. 
18 ;  xx.  7,  23  ;  i  Kings  i.  38,  44. 


60  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

that  it  is  better  to  treat  J  E  first  as  a  unit.  Such  indeed  rela- 
tively to  D  and  P  it  really  is.  Afterward  I  shall  refer  more 
briefly  to  some  of  the  characteristics  which  distinguish  E 
from  J. 

The  external  evidence  for  J  E  in  Deuteronomy  is  as  com- 
plete as  it  was  absolutely  wanting  for  P.  The  narrative 
parts  of  Deuteronomy  reproduce  J  E  throughout  the  period 
covered  in  Exodus  and  Numbers,  precisely  as  extricated  by 
the  analysis,  and  in  frequent  cases  verbatim.  The  legal  enact- 
ments again  reproduce  the  whole  of  the  Book  of  the  Cove- 
nant, Ex.  xx-xxiv.  8  (E),  with  scarcely  an  exception.  For 
the  separate  parts  of  JE  references  can  be  found  of  a  still 
higher  antiquity.  Thus  E  in  Ex.  iv.-xv.  can  be  traced  in  Is. 
x.  24,  26,  and  later  ;  and  Hosea,  at  a  still  earlier  period,  re- 
peatedly refers  to  the  narratives  of  J.  In  view  of  this  it  is 
not  necessary  to  refer  again  to  the  pre-deuteronomic  attitude 
assumed  in  JE  toward  the  local  sanctuaries,  trees,  altars, 
wells  and  ma$$eboth,  which  are  universally  put  in  a  favora- 
ble light  and  connected  with  theophanies  to,  or  experiences 
of,  the  patriarchs.  The  style,  language  and  religious  stand- 
point is  in  general  that  of  Isaiah  and  his  period,  though 
betraying  of  course  in  the  older  portions  a  much  more  arch- 
aic type.  If,  however,  the  judgment  of  historical  critics  is 
worth  anything,  the  religious  standpoint  of  both  elements  of 
JE  is  such  as  cannot  possibly  be  supposed  to  antedate  the 
great  religious  revival  of  Elijah.  The  whole  work  is  in  fact 
permeated  through  and  through  with  the  "  prophetic  "  spirit 
of  Elijah  and  his  successors,  of  "jealousy  for  Yahweh" 
(I.  Kings  xix.  10,  14).  It  is  to  paint  in  most  vivid  colors  the 
action  of  Yahweh  for  his  people  from  the  beginning,  his 
favor  for  their  obedience,  and  wrath  for  their  frowardness, 
that  this  incomparable  collection  of  the  folk-lore  of  Israel 
was  made.  With  a  distinctly  religious  purpose  it  was  shaped 
into  a  national  epos  of  Yahweh's  dealing  with  his  people  from 
the  time  when  he  called  Abram  and  promised  him  the  land, 
till  that  promise  was  fulfilled  to  the  children  of  Abram. 
There  is  no  period  which  it  so  appropriately  fits  as  that 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  61 

golden  age  of  prophetic  activity,  where  literature  and  the 
religious  consciousness  seem  to  have  sprung  at  once  and  to- 
gether almost  to  their  perfect  bloom.  Whenever  it  may  have 
found  its  origin,  it  found  its  significance  in  the  age  of  the 
great  prophets  Amos,  Hosea,  Micah,  Isaiah  ;  the  age  which 
begins  with  the  brilliant  and  prosperous  reigns  of  Jero- 
boam II.  and  Uzziah,  and  ends  with  the  tragic  fate  of  Josiah. 
Here,  as  part  of  the  great  prophetic  movement,  if  guided  by 
historical  criticism,  we  must  place  the  origin  of  the  Bible  ; 
for  this,  and  nothing  less,  was  the  function  of  the  Prophetic 
Narrative,  especially  after  its  combination  with  Deuteron- 
omy, to  be  the  Bible  of  pre-exilic  Israel. 

With  this  date  agrees  every  indication  of  the  text,  the  refer- 
ences to  the  monarchy,  to  the  extinction  of  the  Canaanites, 
to  the  temple,  to  the  Book  of  Jashar  (Josh.  x.  i2f=E),  and 
others  already  noted.  From  the  standpoint  of  literary  and 
historical  criticism  JE  is  of  the  very  bone  and  flesh  of  the 
Assyrian  period,  850-722  B.  C.  If  it  was  already  in  existence 
before  the  conquest  of  Canaan  it  was  a  miraculous  removal 
during  deep  sleep. 

Of  the  character  and  purpose  of  JE  we  can  speak  but 
briefly  in  addition  to  what  has  been  already  spoken  and  im- 
plied. Contrast  in  style  could  not  be  stronger  than  between 
JE  and  P.  Graphic  narrative,  brilliant  coloring,  dramatic 
power,  idyllic  simplicity  and  freshness  take  the  place  of  "  end- 
less genealogies"  and  ponderous  artificiality.  Poetry  and 
imaginative  genius  illuminate  every  page.  We  visit  each 
local  shrine  and  sanctuary  and  learn  the  story  of  its  origin. 
We  live  the  life  of  the  patriarchs,  and  find  it  that  of  the 
peasant  of  pre-exilic  Israel.  Love-stories,  tales  of  feats  of 
cunning  over-reaching  cunning,  of  gigantic  strength,  of 
heaven-sent  wisdom  and  kind-heartedness,  puns  and  jokes 
even  (Gen.  xl.  13  and  19),  awaken  the  interest,  sympathy  or 
mirth  of  the  reader.  Rarely  (least  rarely  in  J)  do  we  meet 
with  coarse  innuendoes  (Gen.  xix.  30*? )  and  popular  super- 
stitions (Gen.  xxx.  14-16).  The  fountains  of  minstrelsy  and 
ballad-lore  yet  flow  copiously  through  its  pages.  But  through 


62  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

it  all  runs  the  thread  of  a  unifying  purpose,  a  religious  motif 
which  betrays  the  inspiration  of  the  men  who  made  Israel  "  a 
light  to  lighten  the  Gentiles."  This  underlying  motif,  more 
clear  in  E  than  in  J,  in  JE  than  in  either,  is  a  purpose  to 
show  forth  "  God  in  history."  The  "  history  "  is  such  only  as 
the  age  could  provide,  but  the  God  apprehended  there  is  the 
Everlasting  God  of  Truth  and  Righteousness. 

15.  In  the  ensuing  analysis,  J  is  presented  as  antedating  E 
by  some  fifty  years,  and  as  derived  from  Judah.  There  are 
difficulties  in  the  way  of  assuming  both  together.  Both  style 
and  material  of  J  seem  more  archaic  than  E.  J  is  more  sec- 
ular, E  more  careful  to  preserve  the  religious  tone.*  These 
phenomena  naturally  lead  to  the  conclusion  that  J  is  older, 
especially  if,  as  seems  probable,  one  is  dependent  upon  the 
other  more  or  less  indirectly.  Also  the  external  evidence,  it 
will  be  remembered,  can  be  traced  further  back  for  J  than 
for  E.  On  the  other  hand,  an  origin  in  less  prosperous  Judah 
might  account  for  a  less  developed  literary  product,  and  it  is 
hard  to  accept  the  very  considerable  evidence  for  the 
southern  origin  of  J  and  at  the  same  time  account  otherwise 
than  by  dependence  upon  E  for  the  fact  of  his  including  the 
same  list  of  sanctuaries  (all  Ephraimite  but  one),  as  E,  whose 
Ephraimite  proclivities  are  so  marked  as  to  be  universally 
conceded  among  critics.  Hence  Kuenen,  convinced  of  the 
earlier  origin  of  J,  considers  the  document  Ephraimite  and  E 
as  merely  emphasizing  its  national  tendenz.  The  solution  is 
perhaps  to  be  found  in  the  fact  that  both  J  and  E  may  draw 
from  an  elohistic,  Ephraimite  (poetic  ?)  source,  E  being  the 
later,  and  the  common  material  of  the  two  be  thus  only 
indirectly  related.  To  this  source  J  may  well  have  added 
his  southern  material  and  modified  its  Ephraimite  character, 
though  he  did  not  remove  it.  The  contrasts  between  J  and 
E  in  style,  phraseology  and  religious  conceptions  are  striking 

*Cf.  Jacob's  overreaching  of  Laban  in  J  xxx.  41-43  with  God's  providential  favor- 
ing of  Jacob  in  E  xxxi.  7-9  ;  similarly  xxx.  14-16  (J)  with  ijf.  (E) ;  xii.  13  (J),  with  xx. 
12  (E) ;  xvi.  6f.  (J),  with  xxi.  11-13  (E) ;  and  see  xlv-  5~8<  *•  J9f-  and  other  E  passages. 


THE  SCIENCE  OF  HISTORICAL  CRITICISM.  63 

and  interesting  ;  as,  for  example,  the  revelation  by  dream  or 
by  a  voice  "  from  heaven  "  in  E  (cf.  Num.  xii.  6-8),  in  con- 
trast to  the  personal  interviews  with  Yahweh  related  by  J. 
Certain  modes  of  expression,  as  e.  g.  E's  formula  of  address, 
Gen.  xxii.  i,  7,  n,  etc.,  and  contrasted  historical  conceptions, 
are  interesting,  but  belong  rather  to  the  details  of  analysis 
than  to  our  present  general  characterization. 

1 6.  We  bring  to  a  close  our  theory  and  method,  and  our 
presentation  of  the  outline  of  the  argument  of  historical 
criticism  of  the  Pentateuch,  by  calling  the  attention  of  the 
reader  to  the  revolution  which  must  follow  from  it,  if  adopted, 
in  current  modes  of  conceiving  the  history  of  Israel.  Instead 
of  starting  at  the  summit  and  rehearsing  nothing  but  a  long 
series  of  lapses  and  reinstatements,  the  history  thus  conceived 
discloses  a  connected  development,  a  wavering  but  neverthe- 
less constant  line  of  advance  in  the  development  of  the 
religious  consciousness  of  Israel ;  first  the  prophet,  the  creative 
genius,  emphasizing  the  moral  law  ;  then  the  priest  and  scribe, 
the  conservative  power,  developing  ritual  form.  From  the 
simple  idyllic  transcripts  of  the  folk-lore  and  national  tradi- 
tion which  served  as  the  earliest  channel  by  which  the  devo- 
tion of  the  prophets  to  Yahweh  the  God  of  Israel,  the  God  of 
Righteousness,  was  transfused  into  the  veins  of  the  common 
people,  down  to  the  epoch-making  Deuteronomic  Code,  and  to 
the  Priestly  Legislation,  protecting,  even  while  it  restricted 
and  seemed  almost  to  stifle  beneath  its  panoply,  the  germs  of 
religious  life  in  the  beginnings  of  Judaism,  we  have  a  pro- 
gressive revelation  of  God,  a  continuous  development  of  the 
Hebrew  religious  consciousness.  In  this  development  the 
creative  element  is  the  inspired  genius  of  prophetism,  appre- 
hending God  in  history,  and  in  the  conscience ;  the  corrective 
element  is  the  providential  course  of  events,  persistently 
pruning  and  training  the  conception  ;  and  the  conservative 
element,  the  ritual  law.  Hebrew  history  and  Hebrew  litera- 
ture, placed  side  by  side  and  studied  by  the  inductive  methods 
of  criticism,  lead  up  to  this  as  a  scientific  statement  of  the 


64  THE  SCIENCE  OF  HISTORICAL  CRITICISM. 

doctrine  of  Divine  Revelation,  and  to  the  Bible  as  the  ripest 
and  most  perfect  fruit  of  this  spiritual  evolution. 

Many  doubtless  will  continue  to  cling  to  the  tradition  of 
the  Mosaic  authorship  of  the  Pentateuch,  as  men  long  clung 
to  the  Davidic  authorship  of  the  Psalms.  But  those  who 
have  witnessed  the  quiet  superseding  of  this  now  obsolete 
idea  by  that  of  historical  criticism,  presenting  the  Psalm- 
book  as  a  conglomerate  which  unites  in  one  collection  fruits 
of  the  religious  thought  and  feeling  of  Israel  during 
many  centuries,  have  no  excuse  for  regarding  the  exactly 
analogous  treatment  of  the  heterogeneous  elements  of  the 
Hexateuch  as  necessarily  subversive  of  religious  faith. 
Rather  let  us,  with  the  genuine  faith  in  divine  revelation  of 
the  late  Dean  Stanley,  see  in  the  results  of  criticism  a  dis- 
covery of  "  Bibles  within  the  Bible," — a  discovery  which 
testifies  to  the  continuous  operation  and  guidance  of  the 
Spirit  of  Truth  in  the  history  of  spiritual  life  in  Israel, 
exactly  as  the  geologist's  strata,  layer  upon  layer,  bear 
witness  with  their  embedded  fossil  survivals  of  a  pre-historic 
age  to  the  continuous  work  of  the  Creator  in  the  sphere 
of  physical  life.  For  here  also  are  "  tables  of  stone  written 
with  the  finger  of  God  ;"  here  also  are  "  prophets  which  have 
been  since  the  world  began." 


CHAPTER  III. 
PENTATEUCIIAL  ANALYSIS.*! 

A  few  words  touching  the  field  of  controversy  are  needed  in  order  to 
a  correct  idea  of  the  theories  and  the  stand-point  of  the  authorities 
cited. 

The  prevailing  theory  is  the  Grafian.  Graf's  followers,  pre-eminent 
among  whom  are  Kuenen  and  Wellhausen,  consider  the  "  prophetic," 
so-called  (  JE),  to  be  the  older  of  the  two  main  sources  of  the  Hexateuch. 
JE  itself  is  composite,  a  close  amalgamation  of  two  kindred  narratives 
of  Hebrew  history.  J  (circ.  800)  and  E  (circ.  750)  circulated  for  a  time 
independently,  and  were  more  or  less  modified.  After  the  destruction 
of  Ephraim  and  the  discovery  of  Deuteronomy  (621)  whose  origin  also 
must  be  placed  at  about  this  period  (650-621),  J  and  E  were  united  into 
a  closely  welded  whole,  and  soon  after,  Deuteronomy,  which  had,  mean- 
time, received  an  introduction  and  an  appendix,  was  incorporated.^ 

These  two  processes  necessitated  further  interpolation  and  modifica- 


tion, and  for  a  considerable  period     =  —     i—  =  JED  circulated  as  a 

JKje     -Ka 

well-rounded  "prophetic"  compilation.    But  with  the  interruption  of 
the  cultus  by  the  exile  began  the  process  of  codification  of  the  Levitical, 


*  The  subjoined  articles  were  printed  in  Hebraica,  IV.  4  and  V.  1  (July  and  Octo- 
ber, 1888),  and  were  intended  as  a  basis  for  the  discussion  of  the  Pentateuchal 
Question  in  the  columns  of  that  journal;  but  also,  as  appears  from  the  note  follow- 
ing, as  a  preliminary  to  the  present  volume  then  in  preparation.  Lack  of  space 
has  unfortunately  compelled  the  omission  of  the  foot-notes  which  contained  the 
divergent  analyses  of  the  authorities  cited  on  page  68,  and  of  course  also  of  the 
analyses  of  later  critics  by  which  the  articles  had  been  brought  down  to  date  by 
the  author.  The  omission  is  the  less  serious  from  the  fact  that  the  articles  them- 
selves are  accessible,  and  moreover  from  the  fact  that  it  was  their  most  striking 
result  to  prove  an  almost  exact  coincidence  in  the  analyses  of  independent  critics, 
instead  of  the  "conflicting  results"  which  have  been  erroneously  ascribed  to  them. 
With  the  exception  noted  the  articles  are  reproduced  substantially  in  their  original 
form. 

t  A  TABULAR  PRESENTATION  ACCORDING  TO  REPRESENTATIVES  OF  THE  PRIN- 
CIPAL SCHOOLS  OF  HIGHER  CRITICISM,  INCLUDING  FRAGMENTS  AND  PORTIONS 

ASSIGNED  TO  EDITORS,  INTERPOLATORS,  COMPILERS  AND  GLOSSATORS. 

The  writer  has  in  preparation  a  volume  embodying  the  subjoined  analysis  and 
presenting  J,  E,  and  P  conjecturally  restored. 

$  Wellhausen  holds  that  the  amalgamation  of  J  and  E  preceded  the  origin  of  T). 
5  (65) 


66  PENTATEUCHAL  ANALYSIS. 

ritual  law.  Heretofore  it  had  been  consuetudinary,  tradition  and  the 
living  praxis  having  sufficed  for  its  transmission.  Ezekiel  (40-48)* 
inaugurated  the  new  system  of  a  written  Torah,  which  progressed 
during  the  exile  with  the  formation  of  the  code  known  as  the  Heilig- 
keitsgesetz,  PI  (Lev.  17-26),  an  antique  body  of  laws  midway  in  tone 
between  Deuteronomy  and  the  priestly  legislation.  It  culminated  in 
the  priestly  code,  P2.  This  great  work  drew  from  JE  a  sketch  of  the 
history,  made  from  its  own  stand-point.  It  was  subsequently  enlarged 
by  the  incorporation  of  P*  and  by  expansions  and  additions  desig- 
nated P3.  Ezra  introduced  it  as  the  constitution  of  the  post-exilic 
hierarchical  state.  A  final  redactor,  R,  combined  P  with  JED  at  some 
time  between  Ezra's  promulgation  thereof  (444  B.  C.)  and  the  appear- 
ance of  the  LXX.  version  (circ.  280  B.  C.).  We  might  express  the 

process  by  the  formula:  Hexateuch  =  ^+^^^+£+19., 

Against  the  Grafians  a  minority  of  critics  under  the  able  leadership 
of  Dillmann  still  maintain  the  older  theory,  in  a  modified  form.  This 
school  nearly  coincides  with  the  Grafian  in  the  date  and  origin  assigned 
to  the  prophetic  narrative  JE,  and  to  Deuteronomy ;  but  insists  upon 
an  earlier  origin  for  P.  Dillmann  describes  the  development  of  the 
priestly  element  (P)  somewhat  as  follows : 

The  most  ancient  portions  of  P  are  more  properly  to  be  considered  a 
cluster  of  fragments,  most  densely  aggregated  together  in  Lev.  17-26, 
but  scattered  also  throughout  the  middle  portion  of  the  Hexateuch 
from  Ex.  31  to  Num.  15.  In  a  certain  sense  they  may  be  considered 
as  having  a  common  "  source,"  since  attempts  at  codification  were 
made  probably  as  early  as  the  period  of  Jehoshaphat,  the  material 
itself  being  consuetudinary  law  transmitted  in  certain  cases  from  a 
period  as  remote  as  the  first  centuries  after  the  conquest.  But  this 
source  P1  (Dill.  S)  shows  no  such  unity  of  design  as  to  enable  us  to 
treat  it  as  a  specific  document.  On  the  contrary  certain  portions  were 
incorporated  by  P2  and  worked  over  by  him,  certain  others  were  taken 
up  by  K  after  complete  recasting  at  his  hand,  still  others  adopted  in  an 
unassimilated  fonn.t 

*  Throughout  the  article,  chapters  are  distinguished  from  verses  by  means  of 
bold-faced  type. 

t  The  denominators  in  the  formulae  are  thus  placed  to  indicate  the  fact  that  their 
relation  to  the  factors  beneath  which  they  stand  is  that  of  compilers  and  editors. 

*  The  Hypothesis  broached  in  Dill.  11.  of  a  version  of  S  (PO  worked  over  and 
incorporated  by  C  (PuJ)  is  withdrawn  in  Dill.  HI.,  p.  633;  hence  the  only  remaining 
versions  of  PI  recognized  by  him  are  Pip2  and  Pir.    From  these  are  to  bo  distin- 
guished perhaps  unadulterated  fragments  PI  (in.,  pp.  633-670). 


PENTATEUCHAL  ANALYSIS.  67 

But  the  differences  still  remaining  between  these  various  fragments 
of  P1,  after  allowance  has  been  made  for  the  double  redaction  of  P2 
and  R  in  the  one  case  and  of  R  alone  in  the  other,  is  too  great  to  admit 
of  their  having  existed  together  in  a  single  code.  Two  codes  of  PI  at 
least  were  current,  beside  individual  toroth,  and  the  process  of  redac- 
tion of  P1  extended  demonstrably  into  the  Exile.  A  considerable 
group  of  fragments  from  one  of  these  (including  its  hortatory  conclu- 
sion, Lev.  26:3-45),  still  exhibiting  its  characteristic  point  of  view  of 
"  holiness,"  is  preserved  to  us  in  Leviticus  17-26,  worked  over,  how- 
ever, by  P2. 

P2,  for  whom  the  date  800  B.  C.  is  approximately  determined  by  Dill- 
maun,  is  held  to  be  dependent  for  his  historical  material  largely  upon 
E  (900-850  B.  C.),  also  upon  the  sources  of  J,  which  are  frequently  very 
ancient.  Here  and  there  he  has  ancient  historical  material  of  his  own, 
but  his  richest  sources  are  of  course  the  priestly  toroth.  In  the  first 
half  of  the  eighth  century  appeared  J,  dependent  largely  upon  E,  but 
also  using  P2,  though  writing  from  a  totally  different  stand-point.  As 
a  popular  writer  he  has  access  to  popular  sources.  R's  work  consisted 
simply  in  the  simultaneous  combination  of  E,  P2,  J,  and  parts  of  P1. 
Very  rarely  does  he  use  the  pen ;  but  in  the  transposition,  clipping, 
and  piecing  of  his  material  he  shows  the  utmost  freedom.  Deuteron- 
omy, the  latest  document  of  the  Hexateuch,  was  added  by  a  later 
redactor,  Rd,  who  used  the  pen  more  freely.  Thus  Dillmann,  followed 
in  general  by  Ed.  Riehm  ("  Handworterbuch  der  bibl.  Alterthum," 
Halle). 

The  most  recent  period  of  Hexateuch  criticism  shows  the  develop- 
ment of  a  third  school  of  more  conservative  character.  W.  Robertson 
Smith  ("  Old  Test,  in  the  Jewish  Church,"  Appleton  &  Co.,  1881 ;  and 
"  Prophets  of  Israel,"  1882)  made  an  attempt  to  show  the  compatibility 
of  the  Grafian  theory  with  evangelical  theology;  but  for  a  time  the 
only  safe  course  for  orthodox  scholars  who  recognized  the  scientific 
character  of  critical  methods,  was  supposed  to  be  to  follow  Dillmann. 
Two  professors  of  the  Leipzig  faculty,  however,  F.  E.  Konig  ("  Offen- 
barungs  begriff  des  Alt.  Test.,"  2  vols.;  Leipzig,  1882),  and  the  veteran 
commentator  of  world- wide  fame,  Franz  Delitzsch  ("  Ztschr.  f.  k.  W. 
und  k.  Leben,"  1880;  and  ''Genesis,"  Leipzig,  1887)  have  boldly 
adopted  the  Grafian  theory  in  its  main  outlines  as  not  only  in  their 
opinion  preferable  in  itself,  but  as  affording  a  better  basis  for  the 
defence  of  orthodoxy  than  Dillmann's.  W.  Graf  von  Baudissin  also 
("  Heutige  Stand  der  a.  t.  Wissenschaft,"  Giessen,  1885)  seeks  a  middle 


68  PENT ATEUC HAL  ANALYSIS. 

ground  between  Dillmarm  and  Wellhausen.  But  in  the  special  depart- 
ment of  Hexateuch  analysis  a  still  more  recent  writer  has  the  best 
claim  to  be  considered  the  representative  of  that  modern  school  which 
seeks  both  to  avail  itself  of  all  the  resources  of  criticism  from  an  evan- 
gelical stand-point  and  to  take  an  independent  position  while  doing 
full  justice  to  Dillmann  on  the  one  hand  and  to  Kuenen  and  Wellhau- 
sen  on  the  other.  This  most  recent  authority  is  E.  Kittel  ("  Geschichte 
der  Hebraer,"  Gotha,  1888). 
The  following  is  a  list  of  authorities  from  which  our  data  are  derived : 

Dillmann,  August. 

Kurzgefasstes  Exegetisches  Hand-buch  zum  Alten  Testament. 

VOL. 

i.  Die  Genesis.    5.  Auflage.    Leipzig:  1886. 
ii.  Die  Biicher  Exodus  und  Leviticus.    2.  Auflage.    Leipzig:  1880. 
in.  Die  Biicher  Kumeri  Deuteronomium  und  Josua.    2.  Auflage. 

Leipzig:  1886. 
Delitzsch,  Franz. 

i.  Neuer  Commentar  iiber  die  Genesis.    Leipzig  :  1887. 
ii.  Zeitschrift  fiir  kirchliche  Wissenschaft  und  kirchliches  Leben. 

1.  Hefte  I-XII.    1880. 
Kittel,  E. 

Geschichte  der  Hebraer. 
I.  1.  Halbband:  Quellenkunde  und  Geschichte  bis  zum  TodeJosuas. 

1888. 

ii.  Theologische  Studien  aus  Wiirttemberg  vn.    1886. 
Kuenen,  A. 

i.  Historico-critical  Inquiry  into  the  Origin  and  Composition  of  the 
Hexateuch.    (Trans,  by  Wicksteed  of  Historisch-critisch  Onder- 
zoek.    2.  Uitgave.    Leiden:  1885.)    London:  1886. 
ii.  Theologisch  Tijdschrift  XL,  xn.,  xm.,  xv.,  xvm.    1877-1884. 
Wellhausen,  Julius. 

i.,  ii.,  in.  Die  Composition  des  Hexateuches.    Three  articles  in 

Jahrbiicher  fiir  Deutsche  Theologie,  xxi.,  xxii.    1876,1877.   The 

same  reprinted  in  Skizzen  und  Vorarbeiten.    Part  II.    Berlin : 

1885,  and  translated  by  Colenso  in  Wellhausen  on  the  Composition. 

Budde,  K. 

i.  Die  Biblische  Urgeschichte  (Gen.  i.-xn.  5)  untersucht.   Giessen : 

1883. 

ii.  Gen.  XLVIII.  7  und  die  benachbarten  Abschnitte :   Zeitschrift 
fiir  die  alttestamentliche  Wissenschaft,  in.    1883. 


PENTATEUCHAL  ANALYSIS.  69 

in.  Eichter  und  Josua.    Zeitschrift  fur  die  alttestamentliche  Wis- 

senschaft,  vm.    1888. 
Jiilicher,  A. 

i.  Die  Quellen  von  Exod.  i.-vn.  7.    Dissertation.    Halle  :  1880. 
n.  Die  Quellen  von  Exod.  vn.  8-xxiv.  11.    Jahrbuch  fiir  Protest- 
antische  Theologie,  vm.    1882. 

The  above  cited  works  furnish  the  data  for  the  summary  of  Hexa- 
teuch  aualysis,  and  are  selected  for  completeness  and  for  their  repre- 
sentative character.  The  divergence  between  the  analysis  of  Dillmann 
and  Wellhausen  measures,  probably,  the  extent  of  difference  on  this 
score  among  the  recognized  critical  authorities  of  to-day. 

These  authorities  are  referred  to  under  the  following  abbreviations : 
Dill,  i.,  n.,  in. ;  Del.  i.  and  n.  1,  2,  3,  etc. ;  Kitt.  I.,  n. ;  Kuen.  i.  and 
XL,  xii.,  etc. ;  Well,  i.,  n.,  m. ;  Bud.  i.,  n.,  in. ;  Jiil.  i.,  n.,  in.  For 
a  bibliography  of  critical  works,  the  reader  is  referred  to  Dill,  i.,  n., 
in.  and  Kuen.  i.* 


A.    THE  PRIESTLY  LAW  BOOK  P2. 
I.    Genesis. 

In  the  following-  pages  the  analysis  of  Dillmann  is  given  as  the  basis,  and  that  of 
the  other  critics  in  the  f oot-notes,t  an  arrangement  adopted  for  convenience  and 
not  intended  to  indicate  a  preference.  Portions  included  in  [  ]  are  attributed  by 
other  critics  to  a  different  source.  The  *  indicates  a  corruption  of  the  text.  PS, 
in  our  nomenclature,  stands  for  all  additions  not  of  a  merely  editorial  nature, 
appended  by  second,  third  or  fourth  hand  to  the  great  law-book  whose  framework 
is  the  priestly  history.  Similarly  Ja,  EZ,  DZ,  include  all  elements  not  of  an  editorial 
character  which  have  been  appended  to  the  original  "prophetic"  documents. 
Notes  intended  according  to  the  critics  for  harmonizing  JE  and  E,  or  for  the  union 
of  JE  to  D,  and  glosses  and  interpolations  in  general  of  a  minor  character,  supposed 
to  have  preceded  the  union  of  JED  to  P,  are  included  under  Rd.  R  occupies  toward 
JEDP  the  same  relation  that  Rd  does  toward  JED.  Dillmann's  theory,  of  course, 
makes  the  activity  of  R  precede  that  of  Rd  whose  work  consisted  in  uniting  D  to 
JEP. 

1.  The  TOLBDOTH  of  the  Heavens  and  the  Earth:  an  account  of  crea- 
tion and  of  the  institution  of  the  Sabbath. 


*  Since  the  above  was  written  there  have  appeared  in  this  class  of  works  Die 
Genesis:  E.  Kautzsch  and  A.  Socin.  Freiburg,  I.  B.  1888  (3d  ed.  1891),  and  Composi- 
tion des  Hexateuchs  :  J.  Wellhausen.  Berlin,  1890,  a  reprint  of  Well.  n.  with  appen- 
dices bringing  the  discussion  down  to  date. 

t  See  note  on  page  65. 


70  PENTATEUCHAL  ANALYSIS. 

1:2-2 :4a  (2:4a,  the  original  title,  was  removed  from  before  1:2  by  R, 
who  supplied  instead  v.  1 ). 

2.  The  Book  of  the  TOLEDOTH  of  Adam :  a  genealogy  of  ten  genera- 
tions, the  tenth  link  branching  into  three,  showing  the  descent  of  Noah 
from  Adam  in  the  line  of  the  eldest  son. 

5:1-32  (exc.  v.  29  [=  J]). 

3.  The  TOLEDOTH  of  Noah :  an  account  of  the  flood,  lasting  for  two 
periods  of  five  months  and  one  of  two  months  (365  days),  and  of  the 
institution  of  God's  covenant  with  Noah ;  the  Noachic  legislation. 

6:9-22;  7:6,ll,13-16a,18-21,23b,24;  8:l,2a,3b-5,13a,14-19;  9:l-17,28f 
(7:7-9  =  E). 

4.  The  TOLEDOTH  of  the  sons  of  Noah :  an  ethnological  table  deriving 
the  peoples  of  the  world  by  descent  from  the  three  sons  of  Noah,  be- 
ginning with  the  youngest. 

10:l-7,20,22f,31f. 

5.  The  TOLEDOTH  of  Shem :  a  second  genealogy  in  ten  generations 
branching  into  Abram,  Nahor  and  Haran. 

11:10-26. 

6.  The  TOLEDOTH  of  Terah :  (a)  a  history  of  the  migration  of  Terah, 
and  of  the  journey  and  settlement  in  Canaan  of  Abram  and  Lot  his 
descendants. 

11:27,31*,32  (QHBO  "fiND  in  v-  31  =  R) ;  12:4b,5;  13:6,llb  (from 

man)  ^  (to  -oaro- 

(6)  Further  items  in  the  history  of  the  Terachites :  Lot  delivered 
from  the  overthrow  of  Sodom ;  Abram  begets  Ishmael ;  theophany 
to  Abram  and  institution  of  the  law  of  circumcision;  promise  of 
Isaac ;  Isaac's  birth ;  Sarah  dies ;  Abraham  buys  the  field  of  Ephron 
and  buries  Sarah  in  the  cave  of  Machpelah  ;  death  and  burial  of  Abra- 
ham. 

19:29;  16:l,3,15f;  ch.  17  (in  v.  1  read  DTfrtf  »  changed  by  R  to 
nVT);  21:lb*,2b-5  (in  v.  Ib  read  DTftN);  ch-  2^;  25:7-lla. 

7.  The  TOLEDOTH  of  Ishmael :  a  table  of  the  twelve  tribes  of  the 
Ishmaelites  and  notice  of  the  age  and  death  of  Ishmael. 

25:12-17. 

8.  The  TOLEDOTH  of  Isaac :  his  marriage  and  the  birth  of  his  sons ; 
Esau's  marriage  displeasing  to  his  parents ;  Jacob  blessed  and  sent  to 
Paddan-aram  for  a  wife ;  his  family  there;  he  returns  [and  is  involved 
in  war  with  the  Shechemites]  ;  God  meets  him  at  Bethel  and  there 
renews  the  covenant  with  him ;  arrived  at  Hebron  his  father  dies  and 
is  buried  by  Esau  and  Jacob ;  Esau  removes  to  Mt.  Seir. 


PENTATEUCHAL  ANALYSIS.  71 

25:19,20....  26b;  26:34f  ;  27:46;  28:1-9;  (29:24,29;  30:4a,9b?);  81: 
18;*  33:18;*  34:la,2a,4,6,8-10,15-17,20-24  ____  (vs.  13f,18,25,27-29  and 
NDD  in  v.  5  =  E)  ;  35:6a,9-15  (exc.  -fiy  in  v.  9  [=  E]),  16  in  part,  10 
in  part;  22b(from  Vi"H)-29  ;  36:2a,5b,6-8;  37:1;  (36:1,  2b-5a  =  E  with 
a  basis  of  J(?)  and  P2). 

9.  The  TOLEDOTH  of  Esau  :  an  ethnologico-genealogical  table  deriv- 
ing the  twelve  tribes  of  the  Edomites  from  Esau  ;  the  sons  of  Esau  ; 
[the  seven  aluphim  of  the  Horites  ;  the  royal  succession  of  Edom];  the 
aluphim  of  the  Edomites. 

36:9a*,  10*,  11,  13*,  16-18*,  19a,29f,31-35a,  36-43;  (vs.  9b,12  and  14, 
Thfty  in  v-  16>  and  Dltf  JO!!  in  vs.  19  and  35b  =  E.  The  names  of 
Esau's  wives  also  in  vs.  10,13f,16-18  were  altered  by  E  to  bring  them 
into  correspondence  with  his  source  in  vs.  1-5). 

10.  The  TOLEDOTH  of  Jacob:  Joseph's   greatness  in  Egypt;   the 
sons  of  Jacob  migrate  thither  [a  table  of  Jacob's  descendants]  ;  Pha- 
raoh gives  them  audience  and  offers  them  the  land  of  Eamses  ;  Jacob 
brings  his  life  to  a  close  in  Egypt  ;  adopts  the  sons  of  Joseph  ;  gives 
final  directions  to  his  sons  ;  dies,  and  is  buried  in  the  cave  of  Mach- 
pelah. 

37:2a  (to  ftf^D  or  to  3pj^);  41:46,(47(?),36(?),50(?))  ;  46:6f,8-27, 
(vs.  8,12b,15,20,26f  worked  over  by  E)  ;  47:5b,  supplying  before  it  from 

LXX.  'Q  'o  njna  yoBn  VJDI  spy  nor  SN  nonyo  IND>I 
fpv1?  njna  "io*n  - 

Then  5b,6a,7-ll,27  in  part,  28  ;  48:3-6  ;  49:la,28b-32  (exc.  either  30b 
or  v.  32  =  E)  ;  48:7  (exc.  DPf?  H^D  N1H  =  R)  ;  *9:33  in  part 
J;  50:12f. 


II.     Exodus-Deuteronomy. 

1.  "The  sons  of  Israel  which  came  into  Egypt;"  the  cry  of  their 
bondage  comes  up  before  God. 

1:1-5,7  (exc.  v.  a6),  13f  (exc.  *O"O  •  •  •  •  iTHSO  [=  J  or  El  ^d 
D  n«  [=  »]);  2:23  (from  IfiWI  on)  -25. 

2.  Theophany  to  Moses  ;  revelation  of  the  name  Yahweh  as  a  pledge 
of  deliverance  ;  Moses  commissioned  to  deliver  Israel  ;  [a  genealogy  of 
Eeuben,  Simeon  and  Levi  showing  the  descent  of  Moses  and  Aaron  ; 
Aaron  appointed  Moses'  spokesman. 

6:2-5,6*,7,10f,13,14-27  (vs.  8f,12,28f,30a  =  E.     Much  misplacing  is 
also  due  to  E)  ;  6:30b-7:7. 

3.  The./Zue  wonders  in  Egypt.    Aaron's  contest  with  the  magicians. 


72  PENTATEUCHAL  ANALYSIS. 

(a)  The  first  wonder :  Aaron's  rod  changed  M  a  serpent ;  the  magi- 
cians do  likewise. 

7:8-13. 

(6)  The  second  wonder :  Aaron's  rod  turns  all  the  water  of  Egypt  to 
blood ;  the  magicians  do  likewise. 

7:19-22  (exc.  20,  from  fflfT  on»  and  21a)- 

(c)  The  third  wonder :  Aaron's  rod  brings  frogs ;  the  magicians  do 
likewise. 

8:1-3,11  (from  tffl  on.    Supply  njHfl  3?  pHTD- 

(d)  The  fourth  wonder  :  Aaron's  rod  brings  lice ;  the  magicians  fail 
and  acknowledge  "  the  finger  of  God." 

8:12-15. 

(e)  The  fifth  wonder :  Moses  and  Aaron  sprinkle  ashes  before  Pha- 
raoh ;  it  becomes  a  boil  on  man  and  beast ;  the  magicians  being  stricken 
flee.    Pharaoh  still  obdurate. 

9:8-12. 

(/)  [Conclusion  of  the  section.     Pharaoh's  obduracy  provokes  the 
direct  intervention  of  Yahweh.] 
11 :9,10(9b  perhaps  =  R). 

4.  Passover :  the  deliverance  from  Egypt. 

(a)  Moses  and  Aaron  receive  directions  from  Yahweh  for  Israel; 
regulations  concerning  the  calendar  and  the  killing  and  eating  of  the 
passover  lamb. 

12:1-13,28. 

(b)  Egypt  smitten;  Israel  delivered;  the  law  of  Mazzoth.    In  12:37 
the  word  DDOJHO  ;  then  vs.  43-49, 14-20 ,50, 40 ,4 la  (lib  =  51),  51. 

(c)  The  first-born  shall  be  Yahweh's. 
13:1,2. 

5.  Passage  of  the  Red  Sea. 

13:20;   14:1-4,8,9  in  part  (exc.   DHHriN-  •  •  -IflTn  [=  JE]  and 

I  t=  R])>  15~18  (exc-  '*?**  pyvn  no in  v.  is,  and  o^n 

HN  in  v-  16  [=  EDi  21ac,22,23  26 ;  the  first  6  words  of  27,28a, 
29  (VBnSDt  1M1Q)  in  17,18,23,26,28  and  "|^  yy\  DID  ^D  in  v. 
9  =  R). 

6.  The  march  to  Sinai :  [Elim] ;  Manna  given ;  Rephidim ;  Sinai ; 
Moses  goes  up  into  the  mount. 

(15:27?);  16:l-3*,6*,8-14,15b,16-18,22-24,31-34,35*;  17:la;  19:2a,l ; 
24:15-18a  (to  pjfil)  (15:27  perhaps  E(?).  Ch.  16  entirely  worked  over 
by  R  and  removed  from  its  proper  position  [to  this  all  the  critics  agree]. 
The  P2  elements  are  given  as  above  in  Dill.,  in.,  p.  634,  but  in  n.,  p.  165, 


PENTATEUCHAL  ANALYSIS.  73 

somewhat  differently,  e.  g.  v.  6f  is  attributed  to  P2  and  v.  8  to  R.    Vs. 
3  in  part,  4f,15a,  19f  in  part,  21, 25-30 ,35a  =  J,  the  rest  =  R). 

7.  The  law  and  the  testimony :  the  pattern  shown  in  the  mount ;  the 
institution  and  regulation  of  the  Levitical  ritual. 

From  Ex.  25  to  Num.  10  the  entire  mass  is  admitted  by  all  the  crit- 
ics to  belong  to  P  in  its  various  stratifications  P1,  P2,  P3.  Only  Ex. 
32-34:28,  and  a  trace  of  E  in  31:18  belongs  to  the  u  prophetic  "  element, 
a- id  in  these  three  chapters  Dillmann  alone  finds  a  single  trace  of  P2 
(in  32:15a).  The  extrication  of  Pi,  P2,  P3  in  Ex.  25-Num.  10  and  the 
legal  chapters  of  Numbers,  with  the  analysis  of  the  great  code  of  the 
"prophetic"  Hexateuch,  Deuteronomy,  are  reserved  for  another  arti- 
cle. The  historical  thread  of  P2  is  traced  by  all  the  critics  in  Ex.  25ff., 
(the  construction  of  the  tabernacle),  Lev.  9,10  in  part ;  (the  inaugura- 
tion of  the  ritual,  and  death  of  Nadab  and  Abihu),  Num.  10:11-28; 
(the  departure  from  Sinai).  We  proceed  from  the  point  where  P2  is 
again  combined  with  JE,  viz.,  in  the  story  of 

8.  The  sending  of  the  spies,  murmuring  of  the  people  at  their  report 
and  the  punishment. 

Num.  13:l-17a;21,25,26a,32  (to  {OH) ;  14:1  in  part,  2  in  part,  5-7,10, 
26.27-29,34-38. 

9.  The  revolt  of  Korah  and  the  Levites  ;  punishment  of  the  people's 
murmuring ;  the  plague  arrested  by  Aaron's  atonement. 

16:la,2f  in  part,  4  in  part,  5-7  for  the  most  part,  18-24a,35;  17:6-15, 
16-28  (16:3  in  part,  8-ll,16f,24b,27a,32b  =  R;  17:1-5  =  P3). 

10.  Water  from  the  rock  at  Meribah ;  the  sin  of  Moses  and  Aaron ; 
Aaron's  death  ;  fragments  of  the  itinerary. 

20:la  (to  ?£>}OrU  2,3b,6f,8a*,10a,12M3*,22-29;  21:10f ;  22:1  (many 
traces  of  R). 

11.  Israel  misled  by  the  Midianites  after  the  counsel  of  Baalam; 
Phinehas'  prompt  action  stays  the  plague. 

25:6-9,14-16,19  (10-13  =  P3.  17f  =  R.  Ch.  31  is  connected  with  this 
account,  but  in  its  present  form  =  P3). 

12.  The  census  of  the  nation,  preparatory  to  the  occupation  of  Ca- 
naan; regulation  of  inheritances  where  the  heirs  are  females;  the 
daughters  of  Zelophehad. 

Ch.  26  (exc.  vs.  8-11  and  58-61  [=  P3]) ;  27:1-11. 

13.  Moses  receives  directions  to  prepare  for  his  death ;  Joshua  com- 
missioned ;  Reuben  and  Gad  receive  an  inheritance  east  of  Jordan. 

Deut.  32:48-52  (exc.  glosses  in  vs.  49  and  52).  The  passage  is  a  repe- 
tition of  Num.  27:12-14  [P»  or  R],  this  latter  according  to  Dill,  being 


74  PENTATEUCHAL  ANALYSIS. 

the  copy;  Num.  27:15-23;  32:la  (to  tJ|),  2b,4a,20-22*,28-30,18f,40(?) 
(therewith  probably  Josh.  13:15-19,23-27*,28,29b,32.    See  Josh,  in  toe.). 

14.  [An  itinerarium  of  the  wilderness  stations]. 
33:1-49  (exc.  8f*,14f*,16f*,40,49  [=  E]). 

15.  Moses'  death. 

Deut.  1:3;  34:la(to  *Q3),  5*,7a,8f. 


III.    Joshua. 

1.  Crossing  the  Jordan;  passover  at  Gilgal  [Achan's  trespass];  the 
league  with  Gibeon. 

3:4(?);  4:13*,15-17,19;  5:10-12;  7:l,18b,25ba;  9:15b,17-21,27  in  part. 

2.  The  inheritance  of  Reuben  and  Gad. 
13:15-19,23-27*,28,29b,32  (vs.  20-22 ,29a,30f, 33  =  Rd). 

3.  The  distribution  of  the  inheritances  by  lot ;  Judah's  inheritance ; 
a  description  of  the  territory  of  the  tribe,  giving  boundaries,  and  enu- 
merating the  cities  and  villages. 

18:1 ;  14:1-5 ;  15:1-12,20-44,48-62  (vs.  45-47  =  R,  v.  63  =  JE  inserted 
by  Rd). 

4.  The  inheritance  of  Manasseh-Ephraim,  of  Benjamin,  and  of  the 
other  seven  tribes ;  similar  tables  of  boundaries  and  cities,  ending  with 
a  colophon. 

17:la,3f,7*,9*,10*;  16:4*,5-9;  18:lla,12-28 ;  19:la6-7,8b,10-16,17*, 
18-23*,24*,25-31*,32*,33-39*,40*,41-46*,48,51  (17:lb,2,8,ll-13  ;  16:1-3, 
10;  18:llb;  19:laa,8a,9,27  in  part,  47,49f  =  JE.  17:5f  =  R). 

5.  The  cities  of  refuge  and  the  cities  of  the  priests  and  Levites 
appointed. 

20:l(?),2f  ,6*,7-9 ;  21 :1-40  (41-43  =  D2) ;  the  portions  of  ch.  20  omitted 
are  wanting  in  LXX.  Well,  and  Kuen.  consider  LXX.  more  correct 
here  and  regard  vs.  4f,  etc.,  as  late  interpolations  in  a  style  imitating 
D.  Dill,  prefers  the  Massoretic  text  and  assigns  the  additions  to  Rd. 
The  LXX.  found  them  superfluous  and  so  omitted  them. 

6.  The  altar  built  by  the  transjordanic  tribes.    Its  intention  is  mis- 
understood by  the  rest  of  Israel  and  they  march  against  Reuben,  Gad 
and  Manasseh  ;  explanation  of  the  Gileadites  and  peaceful  separation 
of  the  tribes. 

22 :9f, 13-15,19-21, 30f,32a (vs.  1-6  =  D  ;  vs.  7f  =  Rd  including  a 

trace  of  E  in  v.  8 ;  vs.  ll*,12,24-27,32*,33f  =  E ;  vs.  16-20  and  22-29  in 
their  present  form  =  R ;  the  whole  chapter  thoroughly  worked  over  by 
R  and  afterward  a  second  time  by  Rd). 


PENTATEUCHAL  ANALYSIS.  75 

B.     THE   EPHRAIMITE    NARRATIVE    E. 

The  first  demonstrable  appearance  is  in  Gen.  20.    Probable  traces  in  chs.  15  and 
14.    Not  impossibly  4:17-24,  and  6  :l-4,  belong  to  E  (Dill,  in.,  p.  617). 

I.    Genesis. 

1.  [Abram  recaptures  Lot  from  Chedorlaomer  and  is  blessed  by  Mel- 
chizedek.] 

Ch.  14  =  E  (on  a  basis  of  E  (?)  exc.  vs.  17-20  =  K). 

2.  The  promise  of  Isaac. 

15:2*  (traces  in  vs.  1,3,5,6  worked  over  by  J  and  E). 

3.  Sarah  and  Abimelech. 

Ch.  20  (exc.  v.  18,  and  mrWl  D'tDJfl  in  v.  14  =  E). 

4.  Birth  of  Isaac  and  expulsion  of  Hagar  and  Ishmael. 
21:6,8-21. 

5.  Abraham's  covenant  with  Abimelech  at  Beer-sheba. 
21:22-32a. 

6.  The  sacrifice  of  Isaac. 
22:l,2*,3-10,ll*,12f,14*,19  (vs.  15-18  =  E). 

7.  [Abraham's  marriage  with  Keturah.] 
25:1-4  (v.  5  =  J;  v.  6  =  E). 

8.  Birth  of  Jacob  and  Esau. 
25:25* ,27*  (fragments). 

9.  [Isaac  in  Gerar.] 
26:1*,2*,6. 

10.  The  blessing  of  Isaac ;  Jacob  defrauds  Esau  of  the  inheritance. 
27:1-45  in  part.    (Vs.  15,24-27,30a  (to  3py»  HN),  35-38  =  J.    Vs. 

21-23,30b,33f  ==  E.    44b  =  45aa,  one  J,  the  other  E.     Impossible  to 
carry  the  analysis  further). 

11.  Flight  to  Haran ;  Bethel ;  Jacob's  dream  and  vow. 
28:llf  ,17-22  (v.  19a(?)  J  and  E ;  19b,21b  =  E). 

12.  Jacob  in  Haran ;  marriage  with  Leah  and  Eachel. 
29:l,15b-30  (exc.  vs.  24,29  =  P2  and  v.  26  ~  J). 

13.  Birth  of  the  tribe-fathers. 

30:l-3a,6,8,17-24(exc.  20b,22c,24b[=  J],22a[=  P2]  and  21  [=  E  or  J]). 

14.  Jacob's  service  with  Laban ;  he  returns  from  Aram ;  pursuit 
of  Laban  and  covenant  on  Mt.  Gilead. 

30:26,28  (32-34  "hardly"  E's);  31:2,4-17,19f,21*,22-24,26,28-45*,47*, 
51-54*;  32:1;  (31:10,12,  ^py*  in  v.  45,  v.  47  in  part,  1  HtH  ^H  PUtt 

and  i  nrn  ^n  -\y  m  vs.  SH,  nwrr  royon  nxi  ™  v.  52,  and 

v.  53  =  E). 


76  PENTATEUCHAL  ANALYSIS. 

15.  The  story  of  Mahanaim  and  Peniel  ;  encounter  with  Esau. 
32:2f,4*  (in  part),  14b-22,  24  ,25-32  ;  33:4*,5,lla  (32:33  =  K). 

16.  Jacob's  land  purchase  at  Shechem;  fulfills  his  vow  at  Bethel; 
death  of  Deborah  and  Rachel. 

33:19f*;  35:l-4,6b-8,16-19a,20  (v.  6a  =  P2,  ^  fl^  ^ft  in  v.  6 
and  D|-ft  JTD  NIPT  in  19b,  also  vs.  21,22a  =  E). 

17.  Joseph's  prophetic  dreams  and  the  envy  of  his  brethren  ;  Reuben 
seeks  to  save  him  from  their  conspiracy  and  restore  him  to  his  father  ; 
he  persuades  the  brethren  to  cast  Joseph  into  a  pit  ;  Midianites  pass 
by,  find  Joseph,  and  kidnap  him  ;  Reuben  returning  is  in  despair  at  not 
finding  the  child  ;  the  brethren  report  his  death. 

37:5-18a  (exc.  5b.8c,  VIlN^  1HN  ISD'I  in  vs.  9,10a  [LXX.]  =  R; 
vs.  12-14*;  p"On  pOyO  in  v.  14  =  R  or  J)  19,20,22,23f*,24,28*,29f, 
31f*,34f*,36  ;  also  plfrO  ^££"1  in  v.  21  (vs.  28c,35b  =  J  ;  31f  part 
E,  part  J). 

18.  Joseph  is  brought  to  Egypt  and  sold  to  Potiphar,  Pharaoh's  head 
sheriff,  who  entrusts  him  with  the  care  of  the  prison  ;  the  dreams  of 
Pharaoh's  officers  interpreted. 

39:4  in  part,  6,21  in  part  ;  40:2,3a,4,5a.6-15a,16-23  (39:1 


19.  Joseph  interprets  Pharaoh's  dream,  and  is  made  ruler  of  Egypt. 
Ch.  41  (exc.  a  few  traces  of  J  in  vs.  14,18-22(?),34,  and  one  part  of 

the  following  doublets  :  30b  =  31  ;  35b  =  35a  ;  41  ,43b,44  =  40  ;  49  =  48  ; 
55,56a  =  54b. 

20.  The  sons  of  Jacob  go  to  Egypt  to  buy  food  ;  Joseph  meets  them 
roughly  and  imprisons  Simeon  on  pretence  of  their  being  spies;  he 
demands  that  Benjamin  be  brought  down  ;  Reuben  pledges  himself  for 
Benjamin's  safety. 

Ch.  42  (exc.  2a,4b,6,  parts  of  7,  ^tf  in  10,27,28a*,  and  38  [=  J]  ;  28b 
belongs  after  v.  35). 

21.  Joseph  reveals  himself  ;  his  brethren  return  to  fetch  Jacob. 
43:14*  ,23c;  45:1-27  (exc.  la,2,4b,5a,10  in  part,  13f  =  J;  vs.  19-21*). 

22.  Jacob  migrates  to  Egypt. 

46:1  in  part,  3f,5  in  part  (la,5b  =  J  or  R);  47:12,  parts  of  13-26* 
(13-26  =  J  on  a  basis  of  E,  removed  by  R  from  after  41:55  and  worked 
over). 

23.  Jacob  blesses  Joseph  and  dies  ;  death  of  Joseph. 
48:l,2a,9a,10b,llf,15f,20  in  part,  21f  ;  50:l-3(?),15-26  (exc.  v.  18  and 

parts  of  21,24  [=  J])  (in  ch.  48  E  is  expanded  by  R  through  the  addi- 
tion of  2b,9b,10a,13f,17-19,20b  from  J). 


PENTATEUCHAL  ANALYSIS.  77 

II.     Exodus. 

1  .  Oppression  in  Egypt  ;  birth  and  youth  of  Moses. 
1:6,8-12,15-2:14  (exc.  traces  of  J  in  1:10,12,20;  2:14;  also  1:21  and 
parts  of  2:6f  =  J). 

2.  Moses  called  at  Horeb  and  commissioned  to  deliver  Israel  ;  revela- 
tion of  the  name  Yah  wen. 

3:l-3*,4b-6,9-16*,18-22*. 

3.  Moses  returns  to  Egypt  with  the  rod  of  God  ;  the  demand  made  of 
Pharaoh. 

4:17,18,20b,21,28b,31aa;  5:3f,  6-8,10,1  la,12-19,20f  in  part  (4:22f  =  J, 
removed  by  R  from  before  10:28  ;  6:1  =  E). 

4.  The  five  plagues  of  Egypt  :  blood,  lice,  hail,  locusts  and  darkness. 
7:15  in  part,  16  in  part,  17b,20  in  part,  18  in  part,  21a,24  ;  8:16a,21- 

24a;   9:22,23a,24a,31f  ,35  ;   10:8-13a,14a,15  in  part,  20,21-27;   (in  7:15 


5.  The  destruction  of  the  first-born  of  Egypt  and  the  exodus. 
11:1-3;  12:31-33,37b,38;  13:17-19  (21f*?). 

6.  The  passage  through  the  Red  Sea  ;  Miriam's  song. 

14:5  7  in  part(?),  15  in  part,  16  in  part,  19a,  20  in  part,  24  in  part,25a  ; 
15:20f,l-19. 

7.  [Marah]  ;  water  from  the  rock  at  Horeb  ;  battle  with  Amalek  ; 
Jethro's  visit. 

15:22-26  (27  =  P2);  17:3-6,8-16;  18:1-27  (exc.  2b  [=  R]  and  traces 
of  J  in  1,(5),9,10  ;  the  story  last  named  is  probably  misplaced). 

8.  The  ten  words  [and  the  covenant]  at  Horeb. 
19:2b,3-8*,10-15,16  in  part,  17-19*;  20:1-20*  (vs.  9-11  =  P2)  ;  then 

21-26  ;  24:3,4  (from  pV|  on),  5f  ,8a,ll,12  in  part,  13f  ,  and  chs.  21-23, 
viz.,  the  Book  of  the  Covenant,  an  ancient  code  incorporated  by  E. 
(R  removed  it  from  after  24:14,  its  original  position.  The  following 
glosses  and  interpolations  by  R  should  be  eliminated  :  22:20-23,24b,30  ; 
23:13,15,23-25,31b,33). 

9.  The  golden  calf  ;  departure  from  Horeb  ;  the  tent  of  meeting. 
31:18b;  32:15  in  part,  16-19aa,25-29  ;  33:1-5  in  part  (in  v.  5  the  be- 

ginning,to  ^JO&»,  then  DD'O  MHtf  Win),  6*.  ..  .7-11. 


III.    Numbers. 

1.  The  departure  from  Horeb,  [Taberah;  the  manna  and  the  quails 
in  Qibroth  Taawah]. 

10:33a;  ll:l-3,7-9,10ba,30-35. 


78  PENTATEUCHAL  ANALYSIS. 

2.  Miriam  and  Aaron  rebel  ;  arrival  in  Kadesh  and  sending  of  the 
spies. 

12:1,2  in  part,  3a,5  in  part,  9-15  (mostly)  (v.  16  =  R);  13:17b  in  part, 
18,20  in  part,  23f  ,29-31,32  in  part  ;  14:lf  in  part,  23  in  part,  24,25b,39- 
41  in  part,  44  in  part  (14:11-23  =  R). 

3.  Rebellion  of  Datham  and  Abiram  ;  the  earth  swallows  them  up. 
Traces  in  16:1-4  (e.  g.  Ib,  and  parts  of  2,3f),  in  12-15  (e.  g.  14a6,15b 

=  E,  14aa,15a  =  J)  and  in  25-34  (28f  ,32a  =  E,  30f  ,33a  =  J). 

4.  Death  of  Miriam  ;  water  from  the  rock  in  Kadesh  ;  embassy  to 
Edom. 

20:lb,3a,4f  ,7,8  (first  two  words  and  ba),  9*,10b*,ll  (v.  9  =  R),  14-19,21. 

5.  The  brazen  serpent  ;  Israel  in  the  border  of  Moab  ;  conquest  of 
the  territory  of  Sihon. 

21:4-9  (exc.  infi  VTD  m  v.  4  =  R),  12-18a,21-24  (LXX.)  (18b-20 
and  25-32*  =  R,  from  another  source  [J(?)J  ;  33-35  has  been  imported 
by  Rd  from  Dt.  3:1-4). 

6.  Balak  and  Balaam  ;  the  involuntary  blessing  of  the  prophet  hired 
to  curse. 

22:2-21  (exc.  3a,4,5a,7a,17f  and  perhaps  *}ft#  fttf  BOJT1  in  v.  21 
[=  J]),  36-41;  23:l-26,27f  in  part(?);  24:25(?)  (23:28[27]-30  ;  24:20-24 
=  R). 

7.  The  people  sin  at  Baal-peor  ;  Gad  and  Reuben  receive  their  lot  ; 
the  cities  of  Jair. 

25:la,3,5  ;  32:2a,3,16f  (20f  in  part(?)),  24,34-38  ( 


IV.    Deuteronomy. 

8.  Directions  for  a  sacrificial  feast  on  Ebal  ;  charge  to  Joshua  ;  [the 
blessing  of  Moses]. 

27:5-7a  (vs.  l-3,9f  =  DM,7b,8  =  Rd,  H-26  =  R<*  and  R)  ;  31:14f  (vs. 
16-23  ;  32:1-44  =  J)  and  ch.  33  (incorporated  by  E(?)). 

V.    Joshua. 

In  this  book  the  problem  of  critical  analysis  is  greatly  complicated  by  the  intro- 
duction of  a  new  element.  Pa  has  been  extricated  with  comparative  facility  and 
unanimity.  JE  is  still  the  main  residuum,  but  according-  to  all  the  critics,  greatly 
expanded  and  worked  over  by  Rd.  Dillmann  supposes  the  author  of  Deuteronomy 
to  have  supplied  to  his  code  a  historical  appendix,  which  constitutes,  therefore,  an 
independent  source,  taken  up  by  Rd  and  combined  with  PS  and  JE.  The  four  docu- 
ments, three  of  them  already  united  by  R,  were  amalgamated  and  worked  over  by 
him.  Kuen.,  Well.,  Bud.,  Kitt.  attribute  these  Deuteronomic  additions  to  D2  or 
Rd,  the  writer  who  incorporated  Deuteronomy  with  JE  and  provided  it  with  a  his- 
torical introduction  and  appendix.  The  result  is,  in  the  opinion  of  all,  such  an 


PENTATEUCHAL  ANALYSIS.  79 

obliteration  of  the  characteristics  of  J  and  E  by  Rd,  or  so  thorough  an  incorpora- 
tion of  them  into  Da,  that  they  are  only  traceable  with  difficulty  and  in  a  few 
passages. 

Dillmann  assigns  the  following  passages  to  JE  in  Josh.  1-12:  Chs.  2-8:26  (27-30, 
31b(?));  ch.  9  for  the  most  part  (9:3  9a,ll-15a,16,22f);  10:1-11,16-27;  11:1,5-9.  From 
this  must  be  subtracted  a  verse  or  two  for  Pa  (see  Pa  below)  and  some  minor  contri- 
butions of  D  and  Rd. 

The  portions  assigned  to  D  by  Dill,  in  Josh.  1-12  are  as  follows:  In  general  chs. 
l-3f;  5:1;  8:32,34f;  10:12-14,28-43;  11:10-23.  From  Pa  come  only  8:4  in  part(?);  4:13 
in  part,  15-17,19;  6:10-12;  7:l,18b,25in  part;  9:15b,17-21,  27  in  part. 

In  chs.  13-24  Pa  predominates.  Dill,  assigns  to  it  13:15-19,23-27a,28,29b,32;  14:1-5; 
15:1-12,20-44,48-62;  16:4  in  part,  5-9;  1 7  :la,3f, 7  in  part,  9  in  part,  10  in  part;  18:l,lla, 
13-28,  ch.  19  for  the  most  part;  20:2f,6in  part,  7-9;  21:1-40;  22 :9f ,  13-15, 19-21,30f ,32a. 
This  portion  removed,  the  parts  assignable  to  D  according  to  Dill,  are  13:1,7;  18:10b; 
2 1:41-22:6  and  ch.  23.  This  element  also  being  removed  there  remains  for  JE  14: 
6-15  in  part;  15:13-19;  16:1-3,10;  17:1-18 in  part;  18:2-10,llb;  traces  in  ch.  19  (specific- 
ally 19:39f);  much  of  ch.  22  and  ch.  24  for  the  most  part. 

1.  Crossing  the  Jordan ;  the  people  circumcised  by  Joshua  at  Gilgal ; 
the  "rolling  away  "  of  the  reproach  of  Egypt. 

3:12;  4:la,4f ,7b,9 ;  5:2f  (exc.  2)W  and  m&  in  v.  2  [=  Rd]),  8f 
(vs.  4-7  =  Ed,  cf.  LXX.). 

2.  The  capture  of  Jericho. 

(5:13-15  =  E  or  J)  6:1  (E  or  J,  4  in  part*,  5f,7b,8f*,13*,15*,16a  (17-19 
=  E  or  J),  20b  (21-25  =  E  or  J)  (touches  in  3f,ll,14f  =  E;  vs.  2,17b, 
18  and  27  and  the  continued  blowing  of  trumpets,  4,8f  ,13  =  Ed). 

3.  The  capture  of  Ai  and  covenant  with  the  Gibeonites. 
8:10-12,14  in  part,  16  in  part,  17  in  part,  18,20b,26,30,31b ;  9:3-27 

(exc.  6b,7,9  in  part,  10,14f,16  in  part,  17-21, 24f, 27).  (Ch.  7  for  the 
most  part  =  J.  8:lf,7b,8a,22b,27-29  and  traces  in  3,11,15,21,24;  also 
9:lf,9  in  part,  10,24f,27  in  part  =  Ed;  8:13  and  VT  JTlDJD  ^  V.  19 
=  R). 

4.  The  battle  of  Gibeon. 

10:1-11,16-27  (vs.  12-14,15,28-43  =  D ;  vs.  8  and  25  and  1,2,6,7,19,24, 
26f  in  part  =  Ed). 

5.  Settlement  in  the  land,  and  inheritances  of  the  tribes;  Caleb 
receives  Hebron ;  the  house  of  Joseph  obtain  a  double  portion ;  they 
invade  Gilead. 

14:6-15*;  15:13(V);  16:l-3(?);  one  of  the  two  stories  in  17:14-18  (14f 
=  16:14  in  part,  17f ) ;  19:49f ;  22:8*. 

6.  Conclusion  of  E's  history ;  Joshua's  charge  to  the  people  at  She- 
chem ;  the  history  briefly  reviewed  and  Israel  pledged  to  the  service  of 
Yahweh ;  Joshua's  death  and  burial. 

Ch.  24  (exc.  If  in  part,  6-8  in  part,  17-19  in  part,  lOf  in  part,  13  in 
part,  26a,31  =  E  and  Ed). 


80  PENTATEUCHAL  ANALYSIS. 

C.    THE  JUDJEAN(?)  NARRATIVE  J. 
I.     Genesis. 

1.  The  beginning  of  the  world  ;  paradise  ;  the  woman's  transgression 
and  the  curse. 

2:4b-3:24  (exc.  DTfjtf  after  HIPP  passim;  3:20  and  perhaps  2:10- 
15  =  R). 

2.  Adam's  descendants  [Cain  and  Abel(?)]  ;  a  seven-linked  geneal- 
ogy, the  last  link  branching  into  three  ;  the  song  of  Lamech  ;  [a  frag- 
mentary ten-linked  genealogy  ending  with  Noah  and  his  three  sons(V)]. 

4:1-16  (misplaced(?);  JYH1  v.  1  =  B),  17-24,25f  ;  5:29  (J  follows  in 
17-24  an  older  source,  possibly  E). 

3.  The  sons  of  God  and  the  daughters  of  men  ;  corruption  of  the  earth. 
6:1-8  (exc.  p-HPR*  DJl  v.  4,  D'OBTr-.-DnNO  and  VWO  in 

v.  7  =  R)  ;  J  rests  in  6:1-4,  as  also  in  4:17-24,  upon  an  older  source, 
possibly  E. 

4.  [The  deluge  of  forty  days  ;  rescue  of  Noah  and  his  family  in  the 
ark  ;  sacrifice  of  Noah  and  promise  of  Yahweh.] 

7:lf,3  in  part,  4f  ,7*,10,12,16b,17,22*,23*  ;  8:2b,3a,6-12,13b,20-22  (E  = 
7:3a,7  in  part,  8f,22f  in  part). 

5.  [The  peopling  of  the  earth  from  the  sons  of  Noah]  ;  Noah's  vine 
culture  and  prophetic  song  concerning  Shem,  Japheth  and  Canaan. 

9:20-27,  18f;   10:8,10-12,13-19,21,25-30  (9:20-27  is  from  a  special 
source.    10:9,24  and  perhaps  14  in  part  and  D*D¥!  HDlfcO  in  v.  19 


6.  The  tower  of  Babel  and  the  dispersion  ;  Abram  and  his  kindred. 
ll:l-9,28b-30  (exc.  DHDD  *)1*O  =  B)« 

7.  Abram  called  from  his  home;  his  journey  with  Lot,  halting  at 
Shechem  and  Bethel  ;  separation  from  Lot  and  settlement  at  Mamre. 

12:l-4a,6-9  ;  13:2,5,7-lla,12  last  clause,  13-18  (13:3f  and  }Qy  tf?} 
in  v.  1  =  B). 

8.  Yahweh's  covenant  with  Abram. 

Traces  in  ch.  15  worked  over  by  R  ;  specifically,  v.  4,9-18*  (exc.  12- 
16  =  R)  ;  R  =  v.  7f  ;  R<J(?)  =  vs.  (16)  19-21. 

9.  The  birth  of  Ishmael. 
16:2,4-14;  25:18b. 

10.  Visit  of  three  heavenly  ones  to  Abram  at  Mamre  ;  promise  of 
Isaac  ;  punishment  of  Sodom  and  Gomorrah  ;  origin  of  Moab  and 
Ammon. 

18:1-19:38  (exc.  19:29  =  P2). 


PENTATEUCHAL  ANALYSIS.  81 

11.  Birth  of  Isaac;  [Abram's  sojourn  with  the  Philistines(?)] ;  news 
of  the  descendants  of  Nahor ;  Abram  sets  his  house  in  order ;  the  stew- 
ard sent  to  the  Nahorites  to  bring  a  wife  for  Isaac. 

21:la.2a.7,32b-34;  22:20-24;  25:5,llb,18a;  ch.  24  (exc.  v.  62  and 
ION  TT\W  in  v.  67a,  and  v.  67b  =  K). 

12.  Isaac  in  Gerar ;  [Abimelech  takes  Rebekah] ;  the  wells  of  the 
Negeb ;  controversy  with  the  Philistines  and  covenant  at  Beer-sheba ; 
birth  and  youth  of  Esau  and  Jacob. 

26:lb,  first  three  words  of  v.  2,3a,7-14,16f, 19-33;  (the  first  three 

words  of  v.  1,  v.  2  from  *)£X'1  on,  v.  6  =  E ;  3b-5  =  Rd ;  -j^Q 

OPTION  in  la,  and  vs.  15  and  18  =  harmonistic  interpolations  of  R) ; 
25:21-34  (exc.  26c  =  P2  and  traces  of  E  in  vs.  25  and  27). 

13.  The  blessing  of  Isaac;  Jacob  supplants  Esau. 

27:1-45  =  JE  and  is  composite,  but  only  partially  separable  into  J 
and  E ;  J  =  vs.  (7),15,(20),24-27,30a  (to  ^p)^  j-|N),  35-38  and  44b  or 
45aa  and  other  portions  not  extricable,  cf.  E  supra). 

14.  Jacob's  flight  to  Haran ;  [the  theophany  at  Bethel ;]  his  mar- 
riages and  service  with  Laban. 

28:10,13-16,19a,(21b),(19b,21b  =  R) ;  29:2-15a,26,31-35 ;  30:3b,4f  ,7f 
(4a  and  9b  R(?)),9-16,20b,22c,24b  (v.  21  =  R  or  J ;  22aa  =  P2(?)),  25-43 
(exc.  26,28  =  E). 

15.  Jacob's  return  from  Aram-Naharaim ;  pursuit  of  Laban ;  cove- 
nant on  Mt.  Gilead. 

31:1,3,21  in  part,  25,27*,46*,48*-50  (46b,48a  =  R,  from  J  elsewhere ; 
v.  47  gloss,  or  perhaps  from  E  elsewhere). 

16.  The  story  of  Mahanaim  and  Peniel ;  [Jacob  wrestles  with  a 
divine  being  and  receives  a  blessing  and  a  new  name;]  crosses  the 
Jabbok  at  Peniel  and  meets  Esau  in  peace. 

32:4-14a,23  ;  33:1-16  (exc.  4*,5,lla  =  E ;  32:33  =  R). 

17.  Succoth;  Shechem  and  the  rape  of  Dinah;  [Israel's  departure; 
immorality  of  Reuben ;  the  descendants  of  Esau]. 

33:17,18b;  34:2b,3,5,7,ll-13,19,25*,26,30f ;  85:21(?);  36:2f, 10,13,16-18, 
20-28(?)  (these  parts  of  ch.  36  removed  by  R  from  before  32:4.  33:18a ; 
34:la,2a,4,6,8-10,15(14)-17,20-24  =  p2;  v.25b;  35:21(?),22a;  36:l,2a(?) 
and  other  portions  of  ch.  36  =  R). 

18.  Joseph  Israel's  favorite ;  his  brethren  hate  him  and  conspire  to 
kill  him ;  Judah  interposes  and,  as  a  caravan  of  Ishmaelites  passes  by, 
suggests  that  they  sell  him ;  the  Ishmaelites  bring  Joseph  to  Egypt. 

37:2b,3f,18b,21*,23  and  24  in  part,  25-27,28  in  part,  31f  in  part,  33,34f 
in  part  (cf .  E's  part  supra). 
6 


82  PENTATEUCHAL  ANALYSIS. 

19.  The  origin  of  Judah's  families;   his  Canaanite  affinities  and 
wicked  sons. 

Ch.  38. 

20.  Joseph  is  bought  of  the  Ishmaelites  by  uan  Egyptian;"  he  is 
slandered  by  his  master's  wife  and  imprisoned. 

39:1  (exc.  the  portion  identical  with  37:36[=B  from  E]),  2f,4  in 
part,  5f  ,7-20,21  in  part,  22f . 

21.  Joseph  made  lord  of  Egypt ;  the  famine. 

40:lr3b,5b,15b;  and  traces  in  41:14,18-22(?),  v.  34,30b  or  31,35b  or 
35a,41,43b,44  or  v.  40,49  or  48,55,56a  or  54b. 

22.  Joseph's  brethren  come  to  buy  food ;  returning,  at  the  lodging 
place,  they  find  their  money  in  their  sacks ;  the  food  consumed,  they 
make  a  second  visit ;  Judah  becomes  surety  for  Benjamin. 

42:2a,4b,6,  parts  of  7,  ^tf  in  v.  10,27,28a;  43:1-3;  42:38;  43:4-13, 
15-23ab,24-34. 

23.  Joseph's  hospitality ;  the  cup  hidden  in  Benjamin's  sack ;  the 
brethren  brought  back ;  Judah  offers  himself  for  Benjamin. 

Ch.  44. 

24.  Joseph  reveals  himself  and  sends  for  his  father ;  Israel  goes  down 
to  Egypt ;  is  met  by  Joseph  in  Goshen ;  Joseph  and  five  of  his  brethren 
petition  Pharaoh  for  leave  to  occupy  Goshen. 

45:la,2,4b,5a,10  in  part,  13f,28;  46:28-4 7 :5a,6b. 

25.  [Joseph's  administration  in  Egypt  during  the  famine ;  Israel  fed.] 
47:12-26 ,27  in  part. 

26.  Jacob's  charge  to  Joseph ;  [blessing  of  Ephraim  and  Manasseh] ; 
blessing  of  all  the  sons ;  death  and  burial  hi  Canaan ;  [Joseph's  con- 
tinued kindness]. 

47:29-31;  48:2b,9b,10a,13f,17-19,20b;  49 :lb-27  (incorporated),  33  in 
part;  50:(l-3(?)),4-ll,14,(18a,21  in  part(?)). 

n.    Exodus. 

1.  Israel  in  Egypt ;  birth  and  youth  of  Moses ;  his  flight  to  Midian 
and  marriage  there ;  the  theophany  at  Sinai ;  Moses  commissioned  to 
deliver  Israel  and  equipped  with  signs  for  the  people  and  for  Pharaoh. 

Traces  in  1:10,12,20;  v.  21;  2:6f  in  part,  and  a  trace  in  v.  14;  vs. 
15-22;  3:3  in  part,  4a,7f,16  in  part,  17;  4:1-16  (in  2:18  insert  p  ^H 
before  ^tfljn). 

2.  Moses  returns  to  Egypt;  struggle  with  Yahweh  at  the  lodging 
place  and  circumcision  of  Moses'  son ;  he  [meets  Aaron  and]  reports  to 
the  elders  of  Israel ;  Moses  and  the  elders  go  to  petition  Pharaoh. 


PENTATEUCHAL  ANALYSIS.  83 

2:23ab;  4:19,20a.22-26,27-29a,30,31  in  part;  5:lf,5,9,llb,21-23  in  part 
(6:1  =  B;  4 :22f  misplaced). 

3.  The  seven  plagues  of  Egypt :  the  water  turned  to  blood ;  frogs ; 
flies ;  murrain  of  cattle ;  hail ;  locusts ;  death  of  the  first-born. 

7:14,16,25,26-29;  8:4-lla,16-28  (exc.  16a,21-24a  =  E) ;  9:1-7,13,(14- 
16  =  R),17-21,23b,24b,25a,26-30,34b ;  10:la,(lb,2,3a  =  B),3b-7,13b,14b, 
15a,16-19,28f ;  11:4-8;  12:29f,34-36,38f. 

4.  The  exodus ;  [laws  of  mazzoth,  passover,  and  the  first-born ;]  de- 
parture under  guidance  of  the  pillar  of  fire  and  cloud,  and  passage 
through  the  Bed  Sea. 

12:21-28;  13:3-16,21f* ;  14:5-7  in  part,  9  in  part,  10-14,19b,20  in 
part,  21b,24a,25b,27  in  part,  30f. 

5.  [Manna  given  ;]  water  from  the  rock  at  Massa-Meribah. 

16:3  in  part,  4f,15a,19f  in  part,  21 ,25-30. 35a  (all,  however,  removed 
from  before  Num.  11  and  worked  over  by  B  or  Bd) ;  1 7:2,7. 

6.  The  theophauy  to  the  people  at  Sinai ;  [the  covenant  before  the 
mount ;  Moses  goes  up  and  remains  forty  days  in  the  mount ;  idolatry 
of  the  people ;  Moses'  intercession] ;  renewal  [celebration]  of  the  cov- 
enant. 

19:3-6  in  part,  9,11  in  part  (13b(?)),  16  in  part,  18  in  part,  20-22,25 
(20:18  in  part,  20  in  part(?));  24:lf,4aK,7,8b,9f,ll  in  part,  12  in  part, 
18b;  32:1-14,19-24,30  34*  (35  =  B);  83:l-5*,12-23* ;  34:1-28;  (19:23f 
=  B;  34:10-27  was  removed  by  B  from  after  24:2.  After  34:9  fol- 
lowed originally  33:14-17,  then  34:28.  Vs.  11-26  are  a  mere  extract 
from  the  Book  of  the  Covenant).  The  traces  (of  J(?))  in  ch.  18  and  24: 
3-8  are  neglected  in  in.,  p.  624. 

in.    Numbers. 

1.  Departure  from  Sinai;  Hobab  goes  with  Israel  as  guide;  the 
Mosaic  formula  at  the  moving  or  resting  of  the  ark ;  Kibroth-hattaa- 
wah ;  Israel  lusts  for  flesh ;  seventy  elders  appointed. 

10:29-32.... 33b,35f;  11:4-6,10*  (exc.  -fN£  nVT  *JN  TH  =  E), 
11-29  (the  two  stories  of  the  murmuring  for  flesh  and  the  elders,  not 
originally  together,  united  by  B). 

2.  [Bebellion  of  Miriam  and  Aaron ;  Kadesh ;  spies  sent  out ;  the 
people's  murmuring  and  attack  on  Amalek.] 

Traces  in  ch.  12  (vs.  2,4f,9  in  part);  13:17-20  in  part  (cf.  E),  22,27f ; 
14:lb,2  in  part,  3f(?),8f,28(?), 30, 39-45  (exc.  39  in  part,  41  in  part,  44  in 
part  =  E). 


84  PENT ATEUC HAL  ANALYSIS. 

3.  [Rebellion  of  Dathan  and  Abiram ;  Edom's  opposition(?)]. 
16:lb,2-4  in  part,  12-15  in  part, 25-34  in  part  (see  E  in  toe.) ;  20:20(?). 

4.  Attack  of  the  king  of  Arad  (misplaced) ;  [perhaps  a  fragment  of  a 
list  of  encampments  ;  conquest  of  territory  in  Moab]. 

21:l-3,18b-20(?),25-32(?). 

5.  Balak  and  Balaam ;  Israel  blessed  by  the  prophet  of  Yahweh. 
22:3a,4,5a,7a,17f,  t}j-|N  j-j^   00m  in  v.  21  (V), 22-34, 35a;  24:1-18 

(19);  (22:35b[=21b];  23:28[27]-30  ;  24:20[19]-24  =  R). 

6.  Trespass  of  Israel  with  the  Moabite  women ;  Gad  and  Reuben's 
settlement  in  the  trans-Jordanic  district  (inheritance  of  the  sons  of 
Machir  and  Jair  misplaced) ;  warning  to  extirpate  Canaanite  idols. 

25:lb,2,4  (32:5-13,20f  in  part,  23  25-27,31)* ;  perhaps  32:39,41f;  33: 
52f,55f. 

IV.    Deuteronomy. 

1.  [Warning  to  Israel  by  Moses  before  his  death  and  song  of  Moses] ; 
Moses'  death. 
31:14f  (traces),  16-23;  32:1-44;  34:lb,4. 

V.    Joshua.* 

1.  [Israel  crosses  the  Jordan] ;  the  monument  in  Gilgal  of  stones 
from  Jordan ;  appearance  of  the  captain  of  Yahweh 's  host  to  Joshua]. 

4:3bc,6,7a,8,10*,ll*,20* ;  5:13-15. 

2.  The  capture  of  Jericho  [and  trespass  and  punishment  of  Achan]. 
6:3*,7a,10,ll*,14,15a,16b,20aa,  (3f,ll,14f  =  R,  2,17b,18,27  and  parts 

of  4,8f,13  =  Rd)  Ch.  7*  (exc.  vs.  24f  [=  Rd]  and  traces  of  R). 

3.  The  capture  of  Ai. 

8:3-9,14  in  part,  15f,17  in  part,  19-22a,23-25 ;  (8:lf,7b,8a,22b,27-29 
and  traces  in  vs.  3,11,15,21,24  =  Rd;  v.  13,  and  1"]'  JTIDJD  in  v.  19 
=  B). 

4.  The  covenant  with  the  Gibeonites;  Israel  deceived;  the  Gibeon- 
ites  enslaved. 

9:6b,7,14,15aa,  16  in  part  (vs.  If ,9  in  part,  10,24f ,27  in  part  =  Rd). 

5.  The  occupation  of  the  land ;  settlement  of  Caleb  and  Othniel ;  the 
Jebusites;  Gezer;  the  cities  which  held  out  against  Manasseh;  the 
Danites  capture  Laish ;  traces  of  a  description  of  the  inheritances. 

18:2-10,llb(?)(or  =  E;  v.  7  =  Rd);  15:13*,14-19;  15:63;  16:10;  17: 
12f ;  19:47 ;  the  portions  of  chs.  16f  and  19  excluded  from  P2. 


*  For  the  general  analysis  of  Joshua  in  Dill,  see  under  E,  p.  78. 


PENTATEUCHAL  ANALYSIS.  85 

6.  [Dismissal  of  Reuben  and  Gad] ;  a  summary  of  the  conquest  of 
their  several  portions  of  territory  by  the  tribes  independently. 

Irrecoverable  traces  of  J  underlying  ch.  22.  Judg.  1  for  the  most 
part. 


H.    PRIESTLY  AND  "PROPHETIC"  CODES  IN  THE  HEXA- 

TEUCH. 

The  Law  of  Holiness,  P1. 
Leviticus  17-26,  and  kindred  passages. 

The  earliest  fragment  held  by  any  of  the  critics  to  belong  to  this 
primitive  priestly  code  is 

1.  [a  Sabbath  ordinance.] 

Ex.  31:13ac,14a  (a  "resemblance"  to  P1  is  suggested  by  Dill,  in  Ex. 
6:6-8;  12:12b  and  29:46;  the  fragment  in  31:13f  introduced  by  E). 

2.  [The  law  of  sin-offerings,  in  trespasses  against  God  and  against 
one's  neighbors.] 

Lev.  5:1-6  21-24a  (in  II.,  p.  373f,  P1,  or  at  least  some  source  prior  to 
P2,  is  recognized  as  lying  at  the  basis  of  Lev.  2  [the  law  of  meal-offer- 
ings], 6:1-7,21-26  [as  above  +  vs.  7  and  24b-26],  and  chs.  6  and  7  [the 
law  of  the  six  kinds  of  offering].  In  the  later  volume  only  5:l-6,21-24a 
is  ascribed  to  P1 ;  chs.  6  and  7  contain  ancient  toroth,  possibly  pi's,  in 
the  recension  of  P3). 

2.  [The  law  of  clean  and  unclean  beasts :  defilement  i>y  eating  and 
from  the  touch.] 

Fragments  incorporated  with  P2  in  Lev.  11:1-23,41-47  (11:24-40  and 
the  basis  of  the  rest  of  the  chapter  belongs  to  P2.  In  n.,  p.  480f,  11: 
l-23,41-44a  =  PIJ;  11:24-40  and  44b-47  chiefly  from  Pi  in  the  recen- 
sion of  P2.  This  view  is  modified  in  in.,  pp.  633  and  639f). 

4.  [(V)Laws  concerning  uncleanness ;  uncleanness  after  childbirth ; 
leprosy.] 

The  phrase  £»tf  £»tf  in  Lev.  15:2  leads  Dillmann  to  infer  that  the 
ancient  toroth  lying  at  the  basis  of  chs.  12-15  may  have  been  derived 
from  P1  in  the  recension  of  P2,  or  P3,  especially  in  ch.  13f. 

5.  The  blood  of  beasts ;  slaughtering  of  animals  to  be  at  the  central 
sanctuary ;  sacrifices  to  satyrs,  or  to  any  God  but  Yahweh  forbidden ; 
the  blood  is  the  life,  is  sacred,  and  must  not  be  eaten ;  the  blood  of 
beasts  taken  in  hunting  to  be  poured  on  the  ground  and  covered ;  eat- 


86  PENT ATEUC HAL  ANALYSIS. 

ing  of  animals  torn  of  beasts  or  dying  of  disease  makes  unclean  till 
evening. 
Lev.  17  (exc.  vs.  4-6,7-9,13,15  =  P2,  or  were  worked  over  by  him). 

6.  The  law  of  prohibited  degrees ;  different  kinds  of  immorality  and 
the  sacrifice  of  children  to  Molech  forbidden :  a  torah  introduced  and 
terminated  by  a  special  exhortation. 

Lev.  18. 

7.  A  version  of  the  Ten  Words  and  a  Code  in  seven  parts. 

Lev.  19:l-8,9-18,19f,23-37  (21f,  or  20-22  =  E.    Traces  of  P2  in  vs. 
2a,8b,34a,35b). 

8.  The  worship  of  Molech  forbidden ;  the  penalty  for  cursing  parents ; 
prohibition  of  various  forms  of  impurity ;  a  warning  against  the  impur- 
ity of  the  Canaanites  and  prohibition  of  witchcraft. 

Lev.  20  (exc.  traces  of  P2  in  vs.  2,13,27b). 

9.  Heathen  mourning  rites  and  immorality  forbidden;  directions 
for  "  the  priest  great  above  his  brethren ;"  a  blemish  debars  from  the 
officiating  priesthood. 

Lev.  21  (exc.  traces  of  P2  in  vs.  10,17  and  21-24). 

10.  The  cleanness  of  priests  and  their  families;  offerings  must  be 
unblemished;   animals  for  sacrifice  must  not  be  killed  before  the 
eighth  day. 

Lev.  22  (exc.  P2  in  vs.  3f  ,10-13,25). 

11.  The  law  of  the  feast  of  mazzoth,  of  Pentecost,  and  of  tabernacles. 
Lev.  23:9-20  (traces  of  P2  in  vs.  11-14),  22,39-43  (P2  in  v.  39),  (vs. 

1-8,21,23-38,44  =  P2). 

12.  The  penalty  of  blasphemy  and  bloodshed ;  the  lex  talionis. 

Lev.  24:15-23  (exc.  vs.  16  and  23,  and  traces  in  v.  22  =  pa) ;  vs.  1-14 
also  =  P2. 

13.  The  sabbatical  year  [and  year  of  jubilee] ;  idols  and  ma^ebhoth 
forbidden. 

Lev.  25:18-22,  and  traces  throughout  the  chapter;  26:lf  (25:1-7,8- 
17,23-55  =  P2  on  a  basis  of  Pi). 

14.  A  paraenetic  conclusion  to  the  "  Law  of  Holiness  "  by  the  com- 
piler :  promises  of  blessing  in  case  of  obedience,  and  of  plagues  and 
curses  in  case  of  disobedience  ;  the  captivity  foretold ;  the  land  to  lie 
fallow  during  the  exile  and  "  enjoy  her  Sabbaths ;"  repentance  in  the 
land  of  captivity  will  restore  Yahweh's  favor ;  colophon  to  the  code. 

Lev.  26:3-46. 

15.  [(?)The  law  of  the  ordeal  for  jealousy;  the  water  of  bitterness 
mixed  with  the  dust  of  the  sanctuary  conveying  a  curse.] 


PENTATEUCHAL  ANALYSIS.  87 

Num.  5:11-31(V)  (a  "  resemblance"  to  P1  in  Num.  3:13). 
16.  [The  holy  trumpets ;  fringes,  cords  and  borders  to  be  worn  upon 
the  garment ;  (?)the  heave-offering  of  the  first  dough.] 
Num.  10:9f ;  15:38(37)-41  and  perhaps  vs.  18(17)-21. 

The  Code  of  the  Priestly  Law-book,  PJ. 
Exodus  25 — Numbers  36. 

1.  The  pattern  shown  in  the  mount;  directions  to  Moses  for  the 
construction  of  the  tabernacle  and  its  furniture. 

a)  A  contribution  to  be  made  by  the  people  for  the  purposes  of  the 
sanctuary. 

Ex.  25:1-9. 

b)  The  pattern  of  the  ark  of  the  covenant  and  the  cherubim ;  of  the 
table  of  shew-bread ;  of  the  golden  candlestick ;  conclusion  of  the  sec- 
tion. 

Ex.  25:10-22,23-30,31-38,39,40  (v.  37  misplaced(?)). 

c)  Details  for  the  construction  of  the  tabernacle;  for  the  veil  and 
the  furniture. 

Ex.  26:1-30,31-37. 

d)  The  pattern  of  the  altar ;  of  the  fore-court  of  the  tabernacle. 
Ex.  27:1-8,9-19  (vs.  20,21  =  R  from  P2  elsewhere). 

2.  Aaron  and  his  sons  appointed  to  the  priesthood. 

a)  The  priestly  garments ;  the  ephod ;  the  breast-plate ;  the  mantle ; 
the  frontlet,  tunic,  turban  and  girdle. 

Ex.  28:1-5,6-14,15-30,31-35,36-40. 

b)  [Directions  for  the  investiture  of  Aaron  and  his  sons;   linen 
breeches.] 

Ex.  28:41-43. 

3.  Directions  for  the  consecration  and  installation  of  Aaron  and  his 
sons  in  the  priest's  office. 

Ex.  29:1-35. 

4.  [An  atonement  for  the  altar;  an  epilogue  promising  the  divine 
presence  in  the  tent  of  meeting.] 

29:36f, 43-46  (vs.  38-42  =  R,  from  P2  in  Num.  28;  in  in.,  p.  636, 
from  Num.  8). 

5.  [The  divine  appointment  of  Bezalel  and  Oholiab  to  the  workman- 
ship.] 

31:1-6  (30:1-10(?),11-16 ;  31:12-17  =  R,  from  elsewhere  in  P2,  includ- 
ing a  trace  of  Pi  in  31:12-17.  The  rest,  viz.,  30:17-21,22-28 ;  81:7-11 
=  1*). 


88  PENTATEUCHAL  ANALYSIS. 

6.  Moses  receives  the  tables  of  the  testimony  and  descends  from 
Sinai ;  [his  shining  face.] 

Ex.  31:18a;  32:15a;  34:29-32  (34:33-35  =  K). 

7.  Execution  of  the  directions  given  to  Moses;  the  cloud  fills  the 
sanctuary. 

According  to  the  critics  Ex.  35-40  is  nearly,  or  quite,  all  P3.  Of  our 
authorities  Dill,  alone  traces  a  nucleus  of  P2  in  35:l-3,4f,20f ;  36:2-6 ; 
40:lf,34-38,  and  the  basis  of  Num.  9:15-23  and  of  Num.  7.  Well,  and 
Kuen.  assign  the  entire  mass  to  P3.  With  regard  to  Lev.  1-8  there  is 
equal  harmony.  Well,  and  Kuen.  assign  all  of  chs.  1-7  to  P3  and  all 
but  the  basis  of  ch.  8.  Dill,  admits  (in.,  p.  641)  that  Lev.  1-7  in  its 
present  form  and  present  position  cannot  belong  to  P2  and  further 
admits  the  working  over  P2  has  received  in  ch.  8.  The  laws  of  different 
kinds  of  offerings  in  Lev.  1-7  were  inserted  by  P3,  but  they  contain, 
beside  the  fragments  of  P1  already  noted  (5:l-6,21-24a),  some  truly 
ancient  toroth  (e.  g.  6:2-6),  and  in  general  there  are  no  special  reasons 
for  denying  that  chs.  1-3  were  derived  from  P2.  Ch.  4  is  a  late  substi- 
tute for  P2's  law,  now  perhaps  found  in  Num.  15:22-31,  whereas  Lev. 
5:14-19  seems  to  be  from  P2  and  derived  from  the  position  now  occu- 
pied by  the  late  substitute  Num.  5:5-10.  The  proper  position  for  these 
fragments  Dill,  holds  to  be  approximately  that  now  occupied  by  Num. 
7,  where  the  fragment  Num.  8:1-4  still  remains  in  situ. 

a)  [A  Sabbath  ordinance ;  the  free-will  offering  taken ;  the  work 
committed  to  Bezalel  and  Oholiab.] 

Ex.  35:l-3,4f,20f;  36:2-6. 

b)  [The  tabernacle  erected  and  occupied;   the  oblations   of   the 
princes  of  the  tribes  ;  the  golden  candlestick,  its  pattern,  and  the  pro- 
vision for  lighting ;  oil  required ;  the  shew-bread  ;  the  lamp  lighted] ; 
the  cloud  on  the  tabernacle  as  the  signal  for  marching  and  encamp- 
ing 

Ex.  40:lf, 34-38;  the  basis  of  Num.  7:1-89  (specifically  v.  89);  Ex. 
25:37;  27:20f;  37:20f;  Lev.  24:1-9;  Num.  8:1-4;  the  basis  of  Num. 
9:15-23  (Num.  7  and  9:15-23  in  its  present  form  =  P3 ;  the  rest  =  frag- 
ments scattered  by  E). 

8.  Aaron  and  his  sons  consecrated  to  the  priesthood. 
Lev.  8*. 

9.  The  inauguration  of  the  ritual;  Aaron  offers  the  first  sacrifices 
and  blesses  the  people. 

Lev.  9. 

10.  The  sacrilege  and  death  of  Nadab  and  Abihu;  [directions  to 


PENTATEUCHAL  ANALYSIS.  89 

Aaron,  Eleazar  and  Ithamar] ;  the  priests7  dues  of  the  meal  offerings 
to  be  consumed  beside  the  altar. 
Lev.  10:1-5,6-11,12-15  (vs.  8-11  abbreviated  by  E;  vs.  16-20  =  K). 

11.  Fragments  of  a  code  of  laws  concerning  offerings,  ritual,  and 
ceremonial  cleanness,  the  whole  now  displaced  by  Lev.  (11)  12-15 
(a  collection  of  laws  concerning  cleanness  assigned  by  all  the  critics  to 

P3). 

a)  [The  continual  burnt  offering.] 
Ex.  29:38-42. 

b)  [The  law  of  burnt  offerings  from  the  herd,  from  the  flock,  of  fowls ; 
meal  offerings  burnt ;  the  same  baked ;  the  same  of  first  fruits ;  peace 
offerings  from  the  herd ;  from  the  flock ;  from  the  goats.] 

Lev.  1:1-9,10-13,14-17;  2:1-3,4-13,14-16;  3:1-5,6-11,12-17. 

c)  [The  law  of  sin  offering  ;  of  trespass  offering.] 

Num.  15:22-31  (v.  31*) ;  Lev.  5:14-19  (each  of  these  passages  is  dupli- 
cated by  P3,  the  former  in  Lev.  4,  the  position  formerly  occupied  by 
Num.  15:22-31,  the  latter  in  Num.  5:5-10;  Lev.  5:1  6[7],21-24a[26]  = 
Pi ;  vs.  7[8]-13,20[24b-26]  =  E,  or  P2). 

d)  [Conclusion  of  P2's  law  of  offerings :  the  meal  offerings  which 
must  accompany  different  kinds  of  burnt  offering.] 

Num.  15:1-16. 

e)  [The  law  of  cleanness :  beasts  that  may  and  may  not  be  eaten ; 
uneleanness  from  the  touch  of  certain  beasts'  carcasses;   creeping 
things  abominable ;  colophon.] 

Lev.  ll:24-40,44b-47  and  the  basis  of  the  rest  of  the  chapter,  Num. 
5:1-4  (Lev.  6f,ll,  except  the  portions  just  indicated,  and  12-15  are 
from  the  hand  of  P3,  who  presents  herein  ancient  toroth  worked  over  in 
the  place  of  P2's  law,  which  in  the  case  of  Num.  5:1-4  was  displaced 
by  Lev.  12-15). 

12.  How  and  when  the  holy  place  shall  be  entered;  the  ritual  of 
atonement  for  Aaron  and  his  house ;  for  the  sanctuary  and  people ;  the 
goat  for  Azazel ;  the  day  of  atonement  appointed. 

Lev.  16  (abbreviated  by  E  after  vs.  2  and  28  to  transform  it  from  a 
general  direction  for  the  purification  of  the  sanctuary  when  accidentally 
defiled,  to  a  periodical  ceremony.  From  E  come  also  the  glosses  JJHp 

'•m  on  and  BHpn  H:Q in  ys- 4  and  32>- 

13.  The  appointment  and  ritual  of  the  sacred  feasts :  passover ; 
mazzoth;  new-year  (ecclesiastical) ;  the  day  of  atonement ;  tabernacles. 

Lev.  23:1-8,21,23-38,44  and  traces  in  vs.  11-14  and  39.  (For  frag- 
ments of  P2  in  chs.  17-22  see  under  PI,  p.  85). 


90  PENTATEUCHAL  ANALYSIS. 

14.  The  law  of  blasphemy  on  the  occasion  of  cursing  in  the  camp. 
Lev.  24:10-14,16,23,  and  a  trace  in  v.  22. 

15.  [The  sabbatical  year;  the  year  of  jubilee;  the  redemption  of 
inheritances ;  regulations  for  the  conveyance  of  real  estate ;  usury ;  the 
Hebrew  must  not  be  enslaved :  if  sold  to  a  foreigner,  he  must  be  re- 
deemed by  the  next  of  kin.] 

Lev.  25:1-7,8-17,23-31,35-55  =  P2  on  a  basis  of  P*  (vs.  32-34  =  P3). 

16.  [The  law  of  vows ;  the  redemption  of  persons  dedicated ;  of  cattle ; 
of  a  house ;  of  a  field ;  the  firstling  already  dedicated ;  no  devoted  thing 
may  be  redeemed  ;  redemption  of  the  tithe ;  colophon.] 

Lev.  27. 

17.  Directions  for  the  taking  of  a  census  of  the  people ;  results  of 
the  census ;  [the  order  of  marching  and  encampment]. 

Num.  1.  (Ch.  2  an  interpolation  by  P3,  the  material  drawn  from  P2 
and  originally  standing  in  Num.  10:13-28.) 

18.  [The  toledoth  of  Aaron  and  Moses;  the  Levites  assigned  to 
Aaron  and  his  sons  as  servants  of  the  sanctuary ;  the  census  of  the 
Levites.] 

Num.  3:1-39  (vs.  32  and  36  worked  over,  and  vs.  24-26,29-31,36  38 
taken  from  ch.  4 ;  vs.  40-51  =  P3). 

19.  [Directions  to  number  the  sons  of  Kohath ;  census  of  the  three 
families  of  Levi,  Kohath,  Gershon  and  Merari.] 

Num.  4:1-3,34-48  (vs.  4-33,49  =  P3). 

20.  fThe  consecration  of  the  Levites.] 

Num.  8:5-10,13b,14,12,13a,15a,20,22.  (Vs.  11, 15b-19,21, 23-26  =  P3. 
Num.  5:1-4 ;  6:22-27,  the  basis  of  ch.  7  and  8:1-4  are  fragments  of  P2 
belonging  in  a  different  connection  and  have  already  been  assigned  to 
their  original  position  [according  to  Dill.].  Num.  5:5-10  =  P3  [cor- 
responding to  P2  in  Lev.  5:14-19] ;  5:11-31 ;  6:1-21  =  P3  on  a  basis  of 
ancient  toroth.) 

21.  [An  after-passover  for  the  ceremonially  unclean.] 

A  brief  notice  underlying  Num.  9:1-14  (vs.  15-23  =  P2  belonging  in 
a  different  connection ;  see  v.  7b). 

22.  Directions  concerning  the  silver  trumpets ;  the  journey  resumed 
from  Sinai. 

Num.  10:l-4,6b,8  (v.  9f  =  Pi ;  vs.  5,6a,7  from  the  hand  [P2  or  E] 
which  incorporated  v.  9f),  llf  (vs.  13-28  =  P3). 

23.  [Stoning  of  the  Sabbath-breaker.](?) 

Num.  15:32-36(?)  (this  passage  perhaps  =  P3 ;  the  priestly  elements 
of  chs.  11-14  are  given  in  the  preceding  article;  15:1-16,22-30  are 


PENTATEUCHAL  ANALYSIS.  91 

fragments  of  the  displaced  law  of  offerings  of  P* ;  v.  31  =  R ;  vs.  17- 
21  =  Pi). 

24.  Rank  and  functions  of  the  priests  and  Levites ;  the  priests'  dues ; 
tithes  for  the  Levites ;  the  tithe  of  the  tithe  a  heave-offering. 

Num.  18  (exc.  v.  16  [=  R]).  (Chs.  16  and  17— mutiny  of  Korah; 
plating  of  the  altar  with  the  censers  of  Korah 's  company ;  the  plague 
arrested  by  Aaron's  intercession ;  budding  of  Aaron's  rod— are  treated 
in  the  preceding  article ;  17:6-28  is  unanimously  assigned  to  P2.) 

25.  Directions  for  the  distribution  of  the  inheritances ;  boundaries  of 
Canaan  ;  a  prince  from  each  tribe  appointed  to  divide  the  inheritances. 

Num.  33:50f ,54 ;  34:1-15  (vs.  13-15*),  16-29  (33:52f  ,55f  =  J).  (Num. 
19:1-33:49  has  been  treated  in  the  preceding  article,  with  exception  of 
the  four  legal  chapters,  19  and  28-30.  These  four  chapters  are  unani- 
mously assigned  to  P3,  with  the  qualification  in  Dillmann's  case  that 
ch.  19  has  a  basis  of  ancient  toroth  like  those  underlying  Lev.  6f ;  chs. 
26f  (P2)  and  31  (P3)  are  not  readily  separable  from  the  legislative  group 
at  the  end  of  Numbers,  but  have  already  been  considered  in  the  former 
article.) 

26.  Appointment  of  the  cities  of  the  Levites,  and  the  cities  of  refuge ; 
the  law  of  asylum  for  the  cities  of  refuge. 

Num.  35. 

27.  Final  adjustment  of  the  inheritance  of  females ;  the  daughters 
of  Zelophehad  marry  cousins ;  [colophon]. 

Num.  36 

The  Code  of  the  "  Prophetic "  Hexateuch.* 
Deuteronomy. 

Deuteronomy  spontaneously  divides  itself  into  two  parts,  a)  the  code, 
properly  so-called,  chs.  12-26,  and  b)  the  chapters  preceding  and  fol- 
lowing this  nucleus  of  legislative  material,  which  serve  the  purpose  of 


*  In  speaking  of  Deuteronomy  as  "the"  code  of  the  "prophetic"  portion  of  the 
Hexateuch,  it  must  be  premised  that  the  expression  is  not  literally  applicable. 
Deuteronomy,  according  to  all  the  critics,  is  the  work  of  an  author  later  than  either 
J  or  E,  and  in  the  sense  of  separate  origin  may  be  said  to  be  independent  of  the 
"prophetic"  authors,  but  in  the  matter  of  literary  material  "independent"  is  the 
last  word  to  use.  The  work  not  only  occupies  the  stand-point  of  J  E,  but  professedly 
and  intentionally  reproduces  what  in  some  respects  has  a  better  claim  to  the  title: 
"the  code  of  the  'prophetic'  Hexateuch,"  viz.,  the  " Book  of  the  Covenant"  (Ex. 
20-23.  See  preceding  article),  which  according  to  Kuenen  occupied  in  the  original 
document  of  E  the  same  relative  position  which  Deuteronomy  subsequently  ob- 
tained in  the  Hexateuch.  If  we  pass  over  thus  the  claims  of  the  Book  of  the  Cove- 
nant it  is  merely  because  D,  from  his  position  of  literary  dependence  upon  both  J 


92  PENT ATEUC HAL  ANALYSIS. 

connecting  it  with  the  Hexateuch  history.  As  there  is  practically  no 
disagreement  among  the  critics  concerning  the  former  division  it  will 
be  needless  to  discuss  it  in  detail.  It  consists  of 

a)  Laws  addressed  to  the  people  for  their  guidance  after  the  occupa- 
tion of  Canaan,  concerning :  a  single  place  of  worship ;  the  blood  of 
beasts  shed  elsewhere  than  at  the  altar ;  false  gods,  and  enticement  to 
worship  them  by  prophet  or  fellow-citizens ;  the  idolatrous  city  to  be 
devoted ;  heathen  mourning  rites  and  the  eating  of  unclean  beasts  for- 
bidden ;  tithes  for  the  sanctuary,  and  hospitality  for  the  Levite ;  the 
year  of  release ;  compassion  for  the  poor  and  the  enslaved ;  firstlings ; 
passover,  the  feast  of  weeks,  and  tabernacles ;  the  administration  of 
justice;  [idolatry  and  a  blemished  sacrifice  forbidden;]  the  priests  a 
court  of  appeal  in  the  administration  of  justice ;  [the  king's  conduct ;] 
provision  for  the  Levites ;  heathen  practices  forbidden ;  the  prophet  to 
be  the  guide  in  religious  matters;  manslaughter  and  the  cities  of 
refuge ;  removal  of  the  ancient  landmark  forbidden  ;  the  law  of  testi- 
mony and  lex  talionis;  military  provisions;  exemption  from  military 
duty;  mitigation  of  the  severities  of  war  and  siege,  except  against 
Canaanites ;   expiation    of   untraceable  bloodshed ;   management   of 
domestic  affairs;   bodies  of  executed  criminals  must  be  promptly 
buried  ;  various  regulations  of  social  life  •,  treatment  of  mutilated  per- 
sons and  foreigners ;  cleanness  in  the  camp ;  various  humane  regula- 
tions ;  divorce ;  brief  injunctions  for  justice,  humanity  and  morality  in 
various  spheres ;  the  levirate ;  impure  action  and  fraud  forbidden ; 
vengeance  must  be  taken  on  Amalek ;  gratitude  to  God  inculcated  in 
the  offering  of  first-fruits ;  the  tithe  of  the  third  year  for  the  Levite, 
stranger,  widow,  and  orphans ;  a  prayer  and  confession  and  form  of 
sacred  covenant. 

Deut.  12-26  (16:21-17:7  perhaps  belongs  after  12:31  and  was  mis- 
placed by  Rd). 

b)  The  historical  introductions  and  appendices  to  the  code  of  D  (chs. , 
1-11,27-34).    With  regard  to  these  introductions  and  appendices  there 
is  also  but  slight  difference  of  opinion  ;  all  the  critics  are  agreed  that 
the  more  original  introduction  to  the  code  is  chs.  5-11,  and  all  but 
Well,  attribute  it  to  the  same  hand  as  chs.  12-26  (Del.  also  might  per- 


and  E  for  historical  and  legal  material  alike,  deserves  to  represent  the  "prophetic" 
law  in  contrast  with  the  priestly.  His  version  of  the  code,  Ex.  20-23,  although 
freely  expanded,  and  in  some  particulars  modified,  is  yet  in  the  spirit  a  thoroughly 
faithful  reproduction  of  what  the  author  regards  as  the  tordh  of  Moses,  viz.,  the 
writings  already  designated  as  "  prophetic."  These  statements  are  in  accordance 
•with  the  unanimous  opinions  of  the  critics. 


PENTATEUCHAL  ANALYSIS.  93 

haps  be  excepted,  who  considers  the  basis  of  chs.  12-26  Mosaic ;  see 
(x.)).    A  second  introduction  is  formed  by  1 :6-4:40. 

1.  [A  few  words  to  designate  the  place  of  Moses'  declaration  of  the 
law  in  the  general  history;  Israel  reminded  of  the  departure  from 
Horeb ;  of  the  appointment  of  officers  to  assist  Moses ;  of  Kadesh- 
barnea  and  the  sending  of  the  spies  ;  of  the  murmuring  of  the  people 
and  their  presumptuous  attack  upon  the  Amorites ;  of  the  journey  by 
the  way  of  the  Red  Sea  and  peaceful  passage  through  Edom ;  of  the 
similar  treatment  of  Moab,  and  of  the  generation  which  died  in  the 
wilderness ;  of  the  capture  of  the  territory  of  Sihon  king  of  the  Amor- 
ites, and  the  battle  of  Jahaz ;  of  the  capture  of  Bashan  from  Og,  and 
settlement  of  Reuben,  Gad  and  half-Manasseh  there ;  of  Moses'  fore- 
warning of  his  death,  and  the  direction  to  give  a  charge  to  Joshua ;  an 
appeal  to  the  people  to  obey  the  law  now  to  be  given ;  a  reminder  of 
Baal-peor  and  Horeb,  and  forewarning  against  the  corrupt  worship  of 
the  Canaanites;  disobedience  will  be  followed  by  exile,  but  sincere 
repentance  in  captivity  will  regain  the  favor  of  God,  and  bring  to  his 
remembrance  the  covenant,  as  when  he  brought  them  out  of  Egypt.] 

Deut.  1:6-4:40*  (exc.  2:10-12,20-23 ;  3:10f,13b,14  =  Rd  from  D ;  also 
l:lf,4f ;  4:41-43  =  Rd  from  D  ;  1:3  =  P2). 

2.  [(Superscription  of  the  code) ;  Moses  rehearses  the  Ten  Words  of 
the  covenant,  and  the  story  of  the  theophany  at  Horeb ;  exhortation  to 
keep  the  commandment ;  to  love  Yahweh ;  to  be  faithful  to  his  wor- 
ship ;  to  observe  the  law  and  teach  it  to  the  children ;  the  total  de- 
struction of  the  Canaanites  and  of  the  instruments  of  their  worship 
enjoined ;  faithful  observance  of  the  commandment  to  be  pure  from 
Canaanitism  will  ensure  the  all-powerful  help  of  Yahweh ;  exhortation 
to  remember  God's  dealing  and  to  beware  of  vain  glorying ;  exhortation 
to  humility  in  view  of  the  fact  that  their  position  as  God's  chosen  peo- 
ple is  not  due  to  their  own  righteousness ;  the  incidents  of  the  golden 
calf,  of  Taberah,  Massah  and  Kibroth-hattaawah  recalled  as  examples 
of  their  unworthiness;  (the  story  of  the  renewal  of  the  covenant  and 
the  departure  from  Horeb  recalled ;)  a  renewed  exhortation  to  love  and 
obey  Yahweh  supported  by  reference  to  the  wonders  in  Egypt  and  at 
the  Red  Sea,  and  the  death  of  Dathan  and  Abiram ;  a  blessing  prom- 
ised for  obedience ;  the  blessing  and  curse  to  be  set  before  the  people 
on  Ebal  and  Gerizim,  as  they  enter  the  land.] 

Deut.  4:44-11:32  (exc.  4:44-49;  5:5,23;  6:3;  7:22;  9:4,20;  10:19  = 
Rd;  9:25-10:11  belongs  in  the  introduction  and  was  removed  thence 
by  Rd ;  11:29-31  was  removed  by  him  from  D15s  appendix). 


94  PENTATEUCHAL  ANALYSIS. 

3.  [A  hortatory  conclusion  to  the  code ;  the  blessings  in  detail  which 
will  follow  obedience ;  the  curses  in  detail  which  will  follow  disobe- 
dience ;  colophon  to  the  code.] 

Deut.  27:9f ;  28:1-68*  (27:1-3  =  Ed  from  D  elsewhere  [see  below]; 
vs.  5-7a  =  E;  4,7b,8,l  1-13,14-26  =  Ed;  4:1-40  and  11:29-31  belong 
after  ch.  26  and  were  removed  by  Ed). 

4.  [Direction  to  write  the  law  upon  plastered  stones;  Moses  fore- 
warns the  people  of  his  death  and  encourages  them  under  leadership 
of  Joshua  to  pursue  the  conquest ;  he  writes  the  law  and  delivers  it  to 
the  priests ;  he  makes  a  final  farewell  address ;  an  adjuration  to  all  the 
assembly  to  abhor  strange  gods,  and  warning  against  the  wrath  of  Yah- 
weh ;  a  promise  that  when  the  curse  has  been  realized  true  repentance 
in  exile  will  bring  restoration ;  the  law  is  brought  near,  that  its  observ- 
ance may  be  their  life ;  Moses'  death  and  burial.] 

Deut.  27:lb-3  (instead  of  la  [=  Ed]  read  'JptfrnN  HttfD  Wl 
*7&rU5");  31:l-8,9-13,24-26a,28f ;  32:45-47;  28:69-30:20  in  part,  and 
traces  in  34:(lb)5f,llf ;  (28:69-30:20  is  an  expansion  by  Ed  of  an  origi- 
nal address  by  D1,  of  which  30:11-20  and  traces  in  ch.  4  are  preserved 
intact ;  31:14f,23  =  E ;  16-22  =  J ;  26b,27  and  30  =  Ed ;  32:1-44  =  J  ; 
vs.  48-52  =  P2;  ch.  33  =  a  poem  incorporated  by  E;  34:la  [to  •Q}], 
v.  5  in  part,  7a,8f  =  P2 ;  «  THKJT  -  -  -VUFVI  in  v.  Ib  and  v.  4  =  J ; 
v.  10  =  E ;  last  four  words  of  v.  1,  vs.  2f,7b  of  uncertain  origin). 


PART     II. 


The  text  of  Genesis  in  the  Revised 
Version,  presented  in  varieties  of  type 
to  exhibit  the  Theory  of  Documentary 
Sources ;  with  notes  explanatory  of  the 
phenomena  of  redaction,  and  critical  mar- 
ginal references. 


ABBREVIATIONS 

AND 

TYPOGRAPHICAL     INDICATIONS. 


J.    Judaean  prophetic  writer,  circ.  800  B.  C.,  in  this 
type. 

E.     Ephraimite   prophetic  writer,  circ.   750   B.  C.,  in  this 
type. 

P.     Author  of  the  Priestly  legal-historical  work,  circ.  450  £.  C., 
in  this  type. 

J2.    Editorial  additions  to  J  in  this  type,  or  smaller. 

E2  and  JE.     Editorial  additions  to  E   and   to    JE  in  this  type,  or 
smaller. 

R.    Editorial  additions  to  P  and  to  JEP  in  this  type,  or  smaller. 

Words  ^supplied  enclosed  in  [  ].     Displaced  material  between 

— .  Missing  material  indicated  by  [....].  Cf.=compare  ; 
Ct.  contrast ;  f.  following  verse  ;  ff.  following  verses,  (i),  (2),  (3),  etc., 
refer  to  Appendix  II.  Hebrew  notes. 


(96) 


PART  II. 
THE  FIRST  BOOK  OF  MOSES,  COMMONLY  CALLED  GENESIS. 

(P)  In  the  beginning  lGod  created  the  heaven  and  the  earth*  \     '*"" 
And  the  earth  was  *  waste  and  void  j  and  darkness  was  upon  the  2 
face  of  the  *deep  :  and  the  spirit  of  God  moved  upon  the  face  of 
the  waters.      And  God  said,  Let  there  be  light,  and  there  was  3 
light.     And  God  saw  the  light,  that  it  was  good,  and  God  *  divided  4 
the  light  from  the  darkness.     And  God  called  the  light  Day,  and  5 
the  darkness  he  called  Night.     And  there  was  evening  and  there  was 
morning,  one  day. 

And  God  said,  Let  there  be  a  *  firmament  in  the  midst  of  the  6 
waters,  and  let  it  divide  the  waters  from  the  waters.     And  God  7 
made  the  firmament,  and  divided  the  ^waters  which  were  under  the 
firmament  from  the  waters  which  were  above  the  firmament :  and 
it  was  so.     And  God  called  the  firmament  Heaven.     And  there  8 
was  evening  and  there  was  morning,  a  second  day. 

And  God  said,  Let  the  ''waters  under  the  heaven  be  gathered  9 
together  unto  one  place,  and  let  the  dry  land  appear :  and  it  was 
so.     And  God  called  the  dry  land  Earth  j  and  *the  gathering  to-  10 
gether  of  the  waters  called  he  Seas :   and  God  saw  that  it  was 
good.     And  God  said,  Let  the  earth  put  forth  grass,  herb  yielding  1 1 
seed,  [and]  fruit  tree  bearing  fruit  "after  its  kind,  wherein  is 
the  seed  thereof,  upon  the  earth  :   and  it  was  so.     And  the  earth  1 2 

JEx.  6 :  2f .      2Jer.  4 :  23  ;  Is.  34 :  1 1.      849 :  25  ;  Dt.  33 :  13.      <Job.  26 :  10 ;  38 :  igf.     8Am. 
9:6;  Job  26 :  10  ;  37  :  18.     '7  :  11 ;  8  :  2.     'Job  38  :  16.     8Ex.  7  :  19.     *vv.  12,  21 ;  6  :  20  ;  7 : 14. 

*  The^  formula :  "  Thesg^e  j.he^ejieratipnaLOf,"  fonnsjthe  title  to  each  one  ol-tbe_  \/ 
_ten  sectionsTnto  which  the  Priestly  Law-book  is  divided,  in  that  portion  (Genesis) 
which  relates  to  the  patriarchal  period.  This  unbroken  analogy  makes  it  highly 
proBabTe  on  tne  do&mnen"lary  tneoryThat  the  title  now  found  in  Gen.  ii.  ^a  origi- 
nally preceded  Gen.  i.  i,  and  was  removed  by  the  compiler  of  P  and  JE  to  the  end 
of  the  section.  The  awkward  form  of  the  sentence,  Gen.  i.  i,  confirms  this  idea, 
some  of  the  best  Hebrew  scholars  maintaining  that  the  first  Hebrew  word  is  prop- 
erly a  construct  ("in  the  beginning  of").  The  author  offers  the  conjecture  that 
originally  the  title  read,  ii.  4^,  "These  are  the  generations  of  the  heavens  and  the 
earth  in  the  beginning  of  their  creation,  i.  i,  God  created,"  etc.  (2) 
(97)  7 


98  THE  FIRST  BOOK  OF  MOSES, 

brought  forth  grass,  herb  yielding  seed  after  its  kind,  and  tree  bear- 
ing fruit,  wherein  is  the  seed  thereof,  after  its  kind j  and  God  saw 

13  that  it  was  good.     And  there  was  evening  and  there  was  morning, 
a  third  day. 

14  And  God  said,  Let  there  be  ™  lights  in  the  firmament  of  the  heaven 
to  divide  the  day  from  the  night ;   and  let  them  be  for  signs,  and 

15  for  seasons,  and  for  days  and  years  :  and  let  them  be  for  lights  in 
the  firmament  of  the  heaven  to  give  light  upon  the  earth  :    and  it 

1 6  was  so.     And  God  made  the  two  great  lights  ;  the  greater  light  to 
rule  the  day,  and  the  lesser  light  to  rule  the  night :  [he  made}  the 

17  stars  also.     And  God  set  them  in  the  firmament  of  the  heaven  to 

1 8  give  light  upon  the  earth,  and  to  "rule  over  the  day  and  over  the 
night,  and  to  divide  the  light  from  the  darkness  ;   and  God  saw 

19  that  it  was  good.     And  there  was  evening  and  there  was  morning, 
a  fourth  day, 

20  And  God  said,  Let  the  waters  bring  forth  abundantly  the  moving 
creature  that  hath  life,  and  let  fowl  fly  above  the  earth  in  the  open 

21  firmament  of  heaven.     And  God  created  the  great  sea- monsters, 
and  every  living  creature  that  moveth,  which  the  waters  brought 
forth  abundantly,  after  their  kinds,  and  every  winged  fowl  after 

22  its  kind :  and  God  saw  that  it  was  good.     And  God  blessed  them, 
saying,  Be  fruitful,  and  multiply,  and  fill  the  waters  in  the  seas, 

23  and  let  fowl  multiply  in  the  earth.     And  there  was  evening  and 
there  was  morning,  a  fifth  day. 

24  And  God  said,  Let  the  earth  bring  forth  the  living  creature 
after  its  kind,  cattle,  and  creeping  things,  and  beast  of  the  earth 

25  after  its  kind :  and  it  was  so.     And  God  made  the  beast  of  the 
earth  after  its  kind,  and  the  cattle  after  their  kind,  and  every  thing 
that  creepeth  upon  the  ground  after  its  kind :  and  God  saw  that  it 

26  was  good.     And  God  said,  Let  us  make  man  18/«  our  oivn  image, 
after  our  likeness  :  and  let  them  have  dominion  over  the  fish  of 
the  sea,  and  over  the  fowl  of  the  air,  and  over  the  cattle,  and  over 
all*  the  earth,  and  over  every  creeping  thing  that  creepeth  upon 

27  the  earth.    ™And  God  created  man  in  his  own  image,  in  the  image 

"Jud.  5  : 20 ;  Job  38  :  7.    "Jer.  31:35.    12s:s;  9:6.     13s  11-3  ;  Dt.  4  132. 

*  Read  with  Syr.  instead  of  "  all,"  everv  beast  of,  as  the  context  demands.    "  Beast 
of  the  earth  "  means  wild  beast  in  distinction  from  "  cattle,"  i.  e.  domestic  animals.(3) 


COMMONLY  CALLED  GENESIS.  99 

of  God  created  he  him  ;  nma/e  and  female  created  he  them.  [And  28 
God  blessed  them  :  and  God  said  unto  them,  Be  fruitful,  and 
multiply,  and  replenish  the  earth,  and  subdue  it ;  and  have  domin- 
ion over  the  fish  of  tJie  sea,  and  oi'er  the  fowl  of  the  air,  and  wer 
every  living  thing  that  moveth  upon  the  earth.     And  God  said,  29 
Behold,  I  have  given  you  every  herb  yielding  seed,  which  is  upon 
the  face  of  all  the  earth,  and  every  tree,  in  the  which  is  the  fruit 
of  a  tree  yielding  seed  ^f^to  you  it  shall  be  for  meat :  and  to  every  30 
beast  of  the  earth,  and  to  every  fowl  of  the  air,  and  to  every  thing 
that  creepeth  upon  the  earth,  wherein  there  is  life,  [/  have  given\ 
every  ™ green  herb  for  meat :  and  it  was  so.     And  God  saw  every  31 
thing  that  he  had  made,  and,  behold,  it  was  very  good.     And  there 
was  evening  and  there  was  morning,  the  sixth  day. 

And  the  heaven  and  the  earth  were  finished,  and  all  the  host  of  2 
them.     And  on  the  seventh  day  God  finished  his  work  which  he  2 
had  made  j*  land  he  rested  on  the  seventh  day  from  all  his  work 
which  he  had  made.     And  God  blessed  the  seventh  day,  and  hal-  3 
lowed  it :  because  that  in  it  he  rested  from  all  his  work  which  God 
had  created  and  made. 

— *  These  are  the  generations  of  the  heaven  and  of  the  earth  when  4 
(J)  they  were  created. — f  [....]  In  the  day  that  Yahweht 

146  : 19  ;  ct.  7  :s.  16Cf.  9  :zff ;  ct.  3  . 18.  186:n.  J Ex.  31 : 17.  25  :  i ;  6  :g  ;  10:  i ;  n  :  10, 
27,  etc. 

*  From  this  statement,  which  seems  not  quite  to  agree  with  the  representation  of 
the  context  in  its  present  form  ;  from  the^e^en-fold^repetiti^n^of  the  formula  of  ap- 
proval, verses  4,  10,  12,  18,  21,  25,  3:,  and  a  few  other  phenomena,  WeTlhausen  and 
some  other  important  authorities  infer  that  Gen.  i.  i-ii.  <\a  is  not  exactly  in  its  origi- 
nal shape,  but  has  been  adapted  by  the  Priestly  Writer  to  serve  as  the  basis  for  his 
first  legal  enactment,  ii.  3.  The  original,  according  to  this  theory,  may  have  pre- 
sented the  creation  of  man  as  the  culminating  work  of  the  seventh  day.  See  Bud. 
I.  pp.  47off.,  and  my  article  in  Hebraica,  April,  1891. 

t  Insert  before  i.  i.    See  note  in  loc. 

$In  the  matter  ojMthe  transliteration  of  the  Hebrew  consonants  Y  (J)  H  W  (V)  H, 
whlcTTisliirthat  the  original  text  affords,  the  present  writer  follows  the  plan  of  the 
American  revisers,  who  give  the  personal  name  of  Israel's  God.  Instead,  however,  of 
using  the  intrusive  vowels  e  o  a,  derived  from  the  word  'edonay^-"  Lord,"  supersti- 
tiously  substituted  by  the  rabbis  for  the  sacred  name,  and  actually  retained  by  the 
English  committee  in  preference  to  the  original,  the  present  work  follows  the 
example  of  the  majority  of  modern  critical  works  in  the  interest  of  self-consistency, 
the  verdict  of  scholarship  being  in  favor  of  short  a  and  e  as  the  original  vowels  used 
when  the  name  of  Israel's  God  was  pronounced.  The  vowel  sounds  were  similar  to 
those  occurring  in  the  name  of  the  city  Calneh,  Gen.  x.  10. 


100  THE  FIRST  BOOK  OF  MOSES, 

5  *God*  'made  earth  and  heaven.    And  no  plant  of  the 
field  was  yet  in  the  earth,  and  no  herb  of  the  field 
had  yet  sprung  up:  for  Yahweh  God  had  not  caused 
it  to  rain  upon  the  earth,  and  there  was  not  a  man  to 

6  till  the  ground ;  but  there  went  up  a  mist  from  the 
earth,  and  watered  the  whole  face  of  the  ground. 

7  And  Yahweh  God  'formed  man  of  the  dust  of  the 
ground,  "and  breathed  into  his  nostrils  the  breath  of 

8  life ;  and  man  became  a  living  soul.     And  Yahweh 
God  planted  a  'garden  eastward,  in  Eden ;  and  there 

9  he  put  the  man  whom  he  had  formed.     And  out  of 
the  ground  made  Yahweh  God  to  grow  every  tree  that 
is  pleasant  to  the  sight,  and  good  for  food ;  the  tree 
of  life  alsof  in  the  midst  of  the  garden, — and  the  tree 

10  of  the  knowledge  of  good  and  evil. — And  a  river  went  out 
of  Eden  to  water  the  garden ;  and  from  thence  it  was  parted,  and 

11  became  four  heads.    The  name  of  the  first  is  Pislion;  that  is  it 
which  compasseth  the  whole  land  of  feHavilah,  where  there  is 

12  gold;  and  the  gold  of  that  land  is  good:  1  lie  re  is  9bdellium  and 

13  onyx  stone.     And   the  name  of  the  second  river  is  Gihon:  the 

14  the  same  is  it  that  compasseth  the  whole  land  of  10Cush.    And 
the  name  of  the  third  river  is  Hiddekel :  that  is  it  which  goeth 

15  in  front  of  Assyria.    And  the  fourth  river  is  Euphrates.    And  Yah- 
weh God  took  the  man,  and  put  him  into  the  garden  of  Eden  to 

1 6  dress  it  and  to  keep  it.I    And  Yahweh  God  commanded  the 

S4:26.  4Ct.  v.  4<z  and  i :  i.  5Ct.  1:24.  "7:22.  7i3:io.  8io :  7,  29  ;  25  : 18,  etc.  8Num. 
11:7.  10io:6ff. 

*  The  insertion  of  this  word  after  Yahweh  here  and  throughout  the  second  and 
third  chapter  is  regarded  as  due  to  harmonistic  redaction.  A  Hebrew  had  no  more 
need  to  write  God  after  Yahweh  than  a  Greek  to  write  it  after  Zeus,  or  a  Roman 
after  Jupiter.  Were  it  not  for  the  purpose  of  indicating  that  the  Elohim,  "God" 
of  ch.  I.  and  the  Yahweh  of  ch.  II.  were  identical,  or  for  some  other  special  reason, 
"  Yahweh  God "  would  doubtless  have  seemed  as  meaningless  to  the  Hebrew 
reader  as  "Zeus  God  "to  the  Greek.  Inasmuch,  however,  as  the  interpolation 
may  have  preceded  the  union  of  P  and  JE,  and  even  that  of  J  and  E,  it  is  indicated 
in  the  type  of  J2. 

tThe  clause,  "the  tree  of  life  also,"  is  perhaps  due  to  very  early  supplementary 
redaction.  In  this  case  the  last  clause  of  the  verse  and  this  should  exchange  places. 
See  note  to  iii.  22. 

$  Verses  10-15  are  supposed  to  be  due  to  very  early  supplementary  redaction.  A 
considerable  amount  of  material  of  this  kind  is  found  in  the  J  document,  (e.  g.  iv. 
2-160,  xii.  10-20,  xiii.  14-17,  xviii.  22-33)  where  the  incongruity  of  the  material  with 
its  context  seems  to  indicate  diversity  of  authorship,  at  the  same  time  that  the  ma- 


COMMONLY  CALLED  GENESIS.  101 

man,  saying,  Of  every  tree  of  the  garden  thou  mayest 
freely  eat:  but  of  the  tree  of  the  knowledge  of  good  and  17 
evil,*  thou  shalt  not  eat  of  it :  for  in  the  day  that  thou 
eatest  thereof  thou  shalt  surely  die. 

And  Yahweh  God  said,  It  is  not  good  that  the  man  18 
should  be  alone;  I  will  make  him  an  help  meet  for 
him.     And  out  of  the  ground  Yahweh  God  "formed  19 
every  beast  of  the  field,  and  every  fowl  of  the  air ;  and 
brought  them  unto  the  man  to  see  what  he  would  call 
them:    and  whatsoever  the  man  called  every  living 
creature,  that  was  the  name  thereof.    And  the  man  20 
gave  names  to  all  the  cattle,  and  to  the  fowl  of  the 
air,  and  to  every  beast  of  the  field  ;  but  for  man  there 
was  not  found  an  help  meet  for  1dm.    And  Yahweh  21 
God  caused  a  "deep  sleep  to  fall  upon  the  man,  and  he 
slept ;  and  he  took  one  of  his  ribs,  and  closed  up  the 
flesh  instead  thereof:  and  the  rib,  which  Yahweh  God  22 
had  taken  from  the  man,  made  he  a  woman,  and 

terial  is  obviously  written  to  fit  the  place  and  cannot  stand  alone.  (So  e.  g.  iv.  i-i6a). 
The  material  is  therefore  redactional  rather  than  primitive.  But  on  the  other  hand, 
these  passages  have  no  harmonistic  purpose  and  betray  no  knowledge  of  E  or  P. 
More  significant  still,  their  formal  characteristics  (style  and  language)  are  identi- 
cal with  that  of  their  more  primitive  context.  The  agreement  is  in  fact  remarkable. 
Only  in  their  religious  and  doctrinal  ideas  there  is  generally  a  clear  advance  upon 
the  usual  standpoint  of  J1,  and  as  already  said,  they  differ  in  context  from  the  in- 
corporating material.  One  of  the  difficult  problems  of  criticism  is  to  account  for 
these  phenomena.  The  passages  may  be  accounted  for  as  interpolations  due  to  di- 
dactic or  supplementary  interest  (J2),  or  the  incongruities  of  material  may  be  ac- 
counted for  as  due  to  the  author  of  our  actual  J  document  inserting  remarks  and 
comments  of  his  own  into  the  material  which  he  takes  from  a  still  older— doubtless 
poetic— source,  which  he  reduces  to  a  continuous  prose  narrative  and  thus  colors 
with  his  own  style  and  language.  On  this  theory  (Dillman's)  J  himself  is  really  a 
Ja.  Other  phenomena  seem  to  indicate  that  these  additions  date  from  a  period  after 
the  original  ballads  and  traditions  had  been  reduced  to  something  like  the  form  of 
J,  and  it  is  undeniable  that  many  of  a  similar  character  (cf.  xxxii.  10-13,  referring 
apparently  both  to  J  and  E  passages,  and  Ex.  xxxii.  13— Dill=J— referring  to  Gen. 
xxii.  16— Dill=R)  are  subsequent  to  the  union  of  J  and  E.  In  the  present  volume 
a  smaller  type  appropriate  to  secondary  elements  of  the  J  document  has  been 
adopted,  but  the  reader  is  left  to  form  his  own  opinion  as  to  whether  this  secon- 
dary material  is  secondary  to  the  history  as  a  whole  or  only  secondary  as  compared 
with  the  sources  of  J.  The  most  important  J2  section  will  be  found  in  Appendix  I., 
separated  for  special  study. 

ni  124.     12i5  : 12. 

*Read  "  which  is  in  the  midst  of  the  garden,"  cf.  iii.  3. 


102  THE  FIRST  BOOK  OF  MOSES, 

23  brought  her  to  the  man.    And  the  man  said,  This  is 
now  13bone  of  my  bones,  and  flesh  of  my  flesh :  she  shall 
be  called  Woman,  because  she  was  taken  out  of  man. 

24  "Therefore    shall  a   man  leave  his  father  and  his 
mother,  and  shall  cleave  unto  his  wife:  and  they 

25  shall  be  one  flesh.*    And  they  were  both  16naked,  the 
man  and  his  wife,  and  were  not  ashamed. 

3  Now  the  serpent  was  more  subtil  than  any  beast  of 
the  field  which  Yah  well  God  had  made.  And  he  said 
unto  the  woman,  Yea,  hath  Godf  said,  Ye  shall  not 

2  eat  of  any  tree  of  the  garden?    And  the  woman  said 
unto  the  serpent,  Of  the  fruit  of  the  trees  of  the  gar- 

3  den  we  may  eat :  but  of  the  fruit  of  the  tree  which  is 
in  the  midst  of  the  garden,  God  hath  said,  Ye  shall 
not  eat  of  it,  neither  shall  ye  touch  it,  lest  ye  die. 

4  And  the  serpent  said  unto  the  woman,  Ye  shall  not 

5  surely  die :  for  God  doth  know  that  'in  the  day  ye  eat 
thereof,  then  your  eyes  shall  be  opened,  and  ye  shall 

6  be  2as  God,  knowing  good  and  evil.    And  when  the  wo- 
man saw  that  the  tree  was  good  for  food,  and  that  it 
was  a  delight  to  the  eyes,  and  that  the  tree  was  to  be 
desired  to  make  one  wise,  she  took  of  the  fruit  there- 
of, and  did  eat ;  and  she  gave  also  unto  her  husband 

7  with  her,  and  he  did  eat.    And  the  eyes  of  them  both 
were  opened,  and  they  knew  that  they  were  naked ; 
and  they  sewed  fig  leaves  together,  and  made  them- 

"29: 14;  37:27.     14io:9;  19:22.     153:7-     *2:4,  *7-     3v.  22  ;  Dt.  1 139. 

*It  is  the  practice  of  this  supposed  author,  J,  to  introduce  frequent  aetiological 
narratives,  accounting  for  various  phenomena  such  as  the  pains  of  childbirth,  iii.  16, 
the  custom  among  Israelites  of  abstaining  from  a  certain  sinew,  xxxii.  32,  frequent 
etymologies,  etc.  The  analogy  of  xxxii.  32  and  other  passages  suggests  therefore 
that  in  the  verbs  of  v.  24  the  Hebrew  imperfect  should  be  rendered  in  English  by 
the  present,  not  the  future. 

tGod  (Heb.  Elohtin)  is  used  by  J  in  place  of  Yahweh  where  a  special  reason  exists 
for  avoiding  the  personal  name,  as  when  a  heathen  is  speaking,  Jud.  i.  7 ;  or  when 
one  who  is  personating  the  role  of  a  heathen  speaks,  Gen.  xliii.  29,  or  is  addressed, 
xliv.  16;  or  if  the  word  is  used  appellatively  as  in  Ex.  ix.  28,  "voices  of  God,"  i.  e. 
thunders;  or  if  there  is  a  purpose  to  conceal  the  identity  of  the  divine  visitant, 
Gen.  xxxii.  27-30.  Here  the  serpent  is  either  not  supposed  to  know  the  personal 
name  of  God,  or  else  it  is  deemed  unsuitable  to  put  the  divine  Name  in  the  mouth 
of  a  beast. 


COMMONLY  CALLED  GENESIS.  103 

selves  aprons.    And  they  heard  3the  voice*  of  Yahweh  8 
God  walking  in  the  garden  4in  the  cool  of  the  day :  and 
the  man  and  his  wife  hid  themselves  'from  the  pres- 
ence of  Yahweh  God  amongst  the  trees  of  the  garden. 
And  Yahweh  God  called  unto  the  man,  and  said  unto  9 
him,  Where  art  thou?    And  he  said,  I  heard  thy  voice  10 
in  the  garden,  and  I  was  afraid,  because  I  was  naked : 
and  I  hid  myself.    And  he  said,  Who  told  thee  that  n 
thou  wast  naked  ?  Hast  thou  eaten  of  the  tree,  where- 
of I  commanded  thee  that  thou  shouldest  not  eat? 
And  the  man  said,  The  woman  whom  thou  gavest  to  be  12 
with  me,  she  gave  me  of  the  tree,  and  I  did  eat.    And  13 
Yahweh  God  said  unto  the  woman,  6What  is  this  thou 
hast  done  ?  And  the  woman  said,  The  serpent  beguiled 
me,  and  I  did  eat.   And  Yahweh  God  said  unto  the  ser-  14 
pent,  Because  thou  hast  done  this,  'cursed  art  thou 
above  all  cattle,  and  above  every  beast  of  the  field ; 
upon  thy  belly  shalt  thgu  go,  and  edust  shalt  thou  eat 
all  the  days  of  thy  life ;  and  I  will  put  enmity  between  15 
thee  and  the  woman,  and  between  thy  seed  and  her 
seed :  it  shall  bruise  thy  head,  and  thou  shalt  bruise 
9his  heel.  Unto  the  woman  he  said,  I  will  greatly  mul-  16 
tiply  thy  sorrow  and  thy  conception ;  in  sorrow  thou 
shalt  bring  forth  children ;  "and  thy  desire  shall  be 
to  thy  husband,  and  he  shall  rule  over  thee.     And  17 
unto  Adamf  he  said,  Because  thou  hast  hearkened  un- 
to the  voice  of  thy  wife,  and  hast  eaten  of  the  tree, 
of  which  I  commanded  thee,  saying,  Thou  shalt  not 
eat  of  it:  "cursed  is  the  ground  for  thy  sake:  in  toil 
shalt  thou  eat  of  it  all  the  days  of  thy  life;   thorns  18 
also  and  thistles  shall  it  bring  forth  to  thee;    and  19 

SII.  Sam.  5:24;  I.  Kings  14: 6.  4i8  :  i ;  24:63.  64  : 16.  '4:10;  12:8.  '4:11;  5:29; 
9:25.  8Mic.  7:17;  Is.  65:25.  »49: 17.  "10:15.  Ct  4:7.  "5:29. 

*  The  marginal  rendering  (R.  V.)  "  sound  "  is  alone  correct. 

tThe  Hebrew  permits  either  translation,  "Adam"  or  "the  man."  Translators 
with  iv.  25  and  v.  2  in  view  have  supposed  a  proper  name,  but  if  the  work  of  J 
is  considered  by  itself  it  will  be  seen  that  "the  man  "  is  anonymous,  or  if  he  has  a 
name  it  is  not  Adam=-//0?«0,  but  Ish=z;/>.  Cf.  ii.  23. 


104  THE  FIRST  BOOK  OF  MOSES, 

"thou  shalt  eat  the  herb  of  the  field;  in  the  sweat 
of  thy  face  shalt  thou  eat  bread,  till  thou  return  unto 
the  ground;  for  out  of  it  wast  thou  taken:  for  dust 

20  thou  art,  and  unto  dust  shalt  thou  return. — And  the 
man  called  his  wife's  name  Eve,  because  she  was  the 

21  mother  of  all  living. — And  Yahweh  God  made  for 
Adam  and  for  his  wife  coats  of  skins,  and  clothed 
them. 

22  And  Yahweh  God  said,  Behold,  the  man  is  become  13as  one  of 
us,  to  know  good  and  evil ;  and  now,  14lest  he  put  forth  his  hand, 
and  take  also  of  the  tree  of  life,  and  eat,  and  live  for  ever: 

23  — therefore  Yahweh  God  sent  him  forth  from  the  gar- 
den of  Eden,  to  till  the  ground  from  whence  he  was 

24  taken. —     So  he  drove  out  the   man ;    and  he  placed  at  the 
east  of  the  garden  of  Eden  the  "Cherubim,  and  the  flame  of  lsa 
sword  which  turned  every  way,  to  keep  the  way  of  the  tree  of 
life.* 

4     And  the  man  'knew  Eve  his  wife;  and  she  conceived, 

and  bare  Cain,  and  said,  I  have  gotten  a  man  with  [the 

2  help  of  J  Yahweh.      And  again  she  bare  his  brother  Abel. 

12Cf.  2:9,  16.  Ct.  1:29.  "II.  Sam.  14:17,  20.  "n:6f.  15Ez.  28  :  i4ff ;  Ps.  18:11. 
16Ez.  10  : 1-22.  1 W.  17,  25  ;  19  :  5,  8  ;  24  : 16,  etc. 

*  Verse  20  is  misplaced,  since  it  not  only  comes  in  very  malapropos^  but  can  have 
absolutely  no  significance  until  after  iv.  i.  Let  the  order  be  iii.  19, 23,  21  (vi.  3?),  iv.  i, 
iii.  20. — Verses  23  and  24  each  begin  in  Hebrew  with  the  simple  conjunction  "and" 
which  makes  the  duplication  more  apparent.  The  conflicting  reasons  for  the  expul- 
sion (vs.  23,  that  the  man  may  become  the  slave  of  the  soil  according  to  vv.  17-19  in- 
stead of  living  on  the  spontaneously  produced  fruits  of  the  garden  ;  vs.  24,  that  the 
usurpation  of  the  divine  prerogative  of  wisdom  may  not  be  increased  by  the  further 
acquisition  of  immortality)  is  supposed  by  Budde,  I.  (chapters  I.  and  n.)  to  be  due  to 
the  introduction  of  the  tree  of  life,  which  seems  to  him  to  be  the  cause  of  various 
confusions  and  to  give  to  the  otherwise  solemn  pronouncing  of  sentence  an  appear- 
ance of  mere  action  in  self-defense,  or  jealousy.  The  threat  seems  unfulfilled  and 
perhaps  impossible  of  fulfilment.  Budde  proposes  to  remedy  all  this  by  regarding 
the  verses  22  and  24  and  the  clause  "  the  tree  of  life  also,"  ii.  9,  which  produces 
ambiguity  in  the  allusions  of  iii.  iff,  as  due  to  supplementation  from  Assyro-Baby- 
lonian  legend,  perhaps  from  the  same  period  as  the  interpolation  ii.  10-15  and  the 
great  Flood-interpolation.  The  verse  vi.  3,  in  rather  loose  connection  with  its 
present  context,  he  thinks  was  removed  from  between  iii.  21  and  23,  supplying  thus 
the  singular  absence  of  the  threatened  penalty  of  ii.  17.  In  the  latter  he  would 
read,  "tree  which  is  in  the  midst  of  the  garden,"  in  accordance  with  iii.  3,  instead 
of  "  tree  of  the  knowledge  of  good  and  evil."  He  obtains  thus  a  perfectly  smooth 
connection,  but  the  conjecture  is  a  bold  one  and  is  only  provisionally  adopted. 
"Adam,"  vs.  21,  should  of  course  be  "  the  man."  Cf.  note  on  vs.  17. 


COMMONLY  CALLED  GENESIS.  103 

And  "Abel  was  a  keeper  of  sheep,  but*  Cain  was  3a  tiller  of 
the  ground.     And  in  process  of  time  it  came  to  pass,  that  3 
Cain  brought  of  the  fruit  of  the  ground  an  offering  unto  Yahweh. 
And  Abel,  he  also  brought  of  the  firstlings  of  his  flock  and  of  the  4 
fat  thereof.    And  Yahweh  had  respect  unto  Abel  and  to  his  offer- 
ing: but  unto  Cain  and  to  his  offering  he  had  not  respect.    And  5 
Cain  was  very  wroth,  and  his  countenance  fell.   And  Yahweh  said  6 
unto  Cain,  Why  art  Ihou  wroth?  and  why  is  thy  countenance 
fallen  2    If  thou  doest  well,  4shalt  thou  not  be  accepted  2  and  if  7 
tliou  doest  not  well,  sin  coucheth  at  the  door :  5and  unto  thee  shall 
be  his  desire,  and  thou  shalt  rule  over  him.    And  Cain  toldf  Abel  8 
his  brother  [  .  .  .  J.    And  it  came  to  pass,  when  they  were  in  the 
field,  that  Cain  rose  up  against  Abel  his  brother,  and  slew  him. 
And  Yahweh  said  unto  Cain,  Where  is  Abel  thy  brother  2    And  he  9 
said,  I  know  not :  am  I  my  brother's  keeper  ?    And  he  said,  "What  10 
hast  thou  done  1  the  voice  of  thy  brother's  blood  'crieth  unto  me 
from  the  ground.     And  now  cursed  art  thou  from  the  ground,  n 
which  hath  8opened  her  mouth  to  receive  thy  brother's  blood  from 
thy  hand ;  when  thou  tillest  the  ground,  it  shall  not  henceforth  12 
yield  unto  thee  her  strength,  9a  fugitive  and  a  wanderer  shalt 
thou  be  in  the  earth.    And  Cain  said  unto  Yahweh,  My  punish-  13 
ment  is  greater  than  I  can  bear.    Behold,  thou  hast  10driven  me  14 
out  this  day  from  the  face  of  the  ground ;  nand  from  thy  face  shall 
I  be  hid;  and  I  shall  be  a  fugitive  and  a  wanderer  in  the  earth; 
and  it  shall  come  to  pass,  that  whosoever  flndeth  me  shall  slay  me. 
And  Yahweh  said  unto  him,  Therefore  whosoever  slayeth  Cain,  15 
12vengeance  shall  be  taken  on  him  sevenfold.     And  Yahweh  ap- 
pointed a  sign  for  Cain,  lest  any  finding  him  should  smite  him. 

"And   Cain  went  out  from   the   presence  of  Yahweh,!  and  16 
dwelt  in  the  land  of  Nod,  on  the  east  of  Eden.    And  17 
Cain  knew  his  wife;    and  she  conceived,  and  bare 
Enoch  :  and  he  builded  a  city,  and  called  the  name  of 
the  city,  after  the  name  of  his  son,||  Enoch.    And  unto  18 
Enoch  was  born  Trad :  and  Irad  begat  Mehujael :  and 

2Ct.  v.  20.  33:-J3;  v.  12.  '32  120.  BCt.  3  : 16.  "3:13;  12:8,  etc.  7i8:2of;  19:13; 
Ex.  3:9.  8Num.  16:30.  8V.  16.  Ct.  v.  17.  103:24.  U3:8.  12Ct.  v.  24.  133:8. 

*Heb.  "and."        t  Heb.  "  said  to." 

$The  passage,  iv.  z-i6a,  is  regarded  as  the  work  of  early  supplementation.  In 
verses  7,  15,  and  elsewhere,  the  obvious  connection  with  J  in  chap.  iii.  is  fully 
recognized,  but  held  to  indicate  not  identity  but  diversity  of  authorship,  the  author 
of  iv.  7,  15,  misconceiving  the  older  passages,  iii.  16 ;  iv.  24. 

||  Read  perhaps  with  Budde,  "  his  own  name."  Cf.  the  successive  steps  of  civiliza- 
tion II.  19 ;  III.  7,  21  ;  iv.  26^,  17,  20-22. 


106  THE  FIRST  BOOK  OF  MOSES, 

Mehujael  begat  Methushael;  and  Methushael  begat 

19  Lamech.  14And  Lamech  took  unto  him  two  wives:  the 
name  of  the  one  was  Adah,  and  the  name  of  the  other 

20  Zillah.    And  Adah  bare  Jabal  :  15he  was  the  father  of 

21  such  as  dwell  in  tents  and  [have]  cattle.     And  his 
brother's  name  was  Jubal  :  he  was  the  father  of  all 

22  such  as  handle  the  16harp  and  pipe.    And  Zillah,  17she 
also  bare  Tubal-cain,  the  forger*  of  every  cutting  in- 
strument of  brass  and  iron  :  18and  the  sister  of  Tubal- 

23  cain  was  Naamah.    And  Lamech  said  unto  his  wives  : 

Adah  and  Zillah,  hear  my  voice  ; 
Ye  wives  of  Lamech,  hearken  unto  my  speech  : 
For  I  have  slain  a  man  for  wounding  me, 
And  a  young  man  for  bruising  me  :f 

24  19If  Cain  shall  be  avenged  sevenfold. 

Truly  Lamech  seventy  and  sevenfold.  \  .  .  .  ] 

25  '-"'Ami  Adam  knew  his  wife  again  ;  and  she  bare  a  son,  and  called 
his  name  Seth  :  For,  [said  she,]  21God  hath  appointed  me  another 

26  seed  instead  of  Abel  ;  for  Cain  slew  him.    And  to  Seth,  to  him 
also  there  was  born  a  son  ;  and  he  called  his  name  Enosh  :  then 
"began  men  to  23call  upon  the  name  of  Yahweh.Ji     [  .  .  .  J 

14io  :  25.  18io  :  21  ;  n  :  29  ;  19  :  syf.  Ct.  v.  2.  183i  :  27.  17V.  26  ;  10:21  •  19  :  38  ;  22  :  20,  24. 
1836:22.  19Ct.  v.  15  and  5:31.  20Ct.  vv.  i,  17.  21v.  26.  Ct.  v.  i.  22io:8.  Ct.  vv.  1-5. 
23i2  :  8  1:  21  :  26  :  2  etc. 


.  .     .  . 

:  7,  8  ;  13:4;  21  :  33  ;  26  :  25,  etc. 


*The  text  is  certainly  corrupt.  A  literal  translation  would  be,  lithe  forger  of 
every  artificer,"  etc.  Tubal  (cf.  Tubal  x.  2=Tibareni,  a  tribe  noted  for  metallurgy) 
should  probably  be  deprived  of  the  suffix  "  cain,"  of  doubtful  meaning  and  wanting 
in  LXX.  Budde  would  read  after  ll  Tubal  "—"and  Lamech  became  an  artificer  of. 
brass  and  iron."  He  rejects  the  last  clause  of  the  verse.  (4) 

t  Or,  "  I  will  slay  a  man  for  a  wound  [done]  to  me,  and  a  child  for  a  bruise  [done] 
to  me."  So  Kautzsch  and  Socin,  Budde,  Wellhausen,  Dillmann  and  others.  The 
life  of  the  "  child"  ("  young  man"  is  scarcely  true  to  the  Hebrew)  and  of  the  "  man" 
is  the  penalty  Lamech  proposes  to  exact  by  means  of  his  superior  weapons  for  a 
greater  or  less  injury  inflicted  on  himself.  He  multiplies  thus  the  powers  of  his 
ancestor  Cain  eleven-fold. 

JRead  with  LXX.  "  He  began  (i.  e.  was  the  first)  to  call,"  etc.  Cf.  vs.  20  and  x.  8. 
With  iv.  25  begins  the  section  of  the  J  document  known  to  critics  as  the  Flood- 
interpolation,  and  supposed  to  be  due  to  supplementation  of  the  earlier  narrative 
from  Assyro-Chaldaean  sources.  The  Assyrian  Creation  and  Deluge  legends  were 
brought  to  light  by  Geo.  Smith  (Chald.  Ace.  of  Genesis,  London,  1876).  The  domi- 
nant critical  theory  regards  this  material  as  having  been  grafted  upon  the  older 
Hebrew  tradition  by  means  of  a  new  genealogy  starting  from  Adam  and  containing 
ten  names  in  correspondence  with  the  Assyro-Babylonian  story.  The  only  changes 


COMMONLY  CALLED   GENESIS.  107 

(P)  l  This  is  the  book  of  the  generations  of  Adam.    *In  the  day  5 
that  God  created  man,  in  the  likeness  of  God  made  he  him  ;  *male  2 
and  female  created  he  them  ;  and  blessed  them,  and  called  their 
name  Adam,  in  the  day  when  they  were  created.      And  Adam  3 
lived  an  hundred  and  thirty  years,  and  begat  \a  son\  in  *his  own 
likeness,  after  his  image  ;   and  called  his  name  *Seth  :    and  the  4 
days  of  Adam  after  he  begat  Seth  were  eight  hundred  years  :  and 
he  begat  sons  and  daughters.     And  all  the  days  that  Adam  lived  5 
were  nine  hundred  and  thirty  years  :  and  he  died. 

And  Seth  lived  an  hundred  and  five  years,  and  ''begat  Enosh  :  6 
and  Seth  lived  after  he  begat  Enosh  eight  hundred  and  seven  7 
years,  and  begat  sons  and  daughters :  and  all  the  days  of  Seth  8 
were  nine  hundred  and  twelve  years  :  and  he  died. 

And  Enosh  lived  ninety  years,  and  begat  ''Kenan  ;  and  Enosh  9-10 
lived  after  he  begat  Kenan  eight  hundred  and  fifteen  years,  and 
begat  sons  and  daughters  :  and  all  the  days  of  Enosh  were  nine  1 1 
hundred  and  five  years  :  and  he  died. 

*And  Kenan  lived  seventy  years,  and  begat  Mahalalel :  12 
and  Kenan  lived  after  he  begat  Mahalalel  eight  hundred  and  13 
forty  years,  and  begat  sons  and  daughters  :  and  all  the  days  of  14 
Kenan  were  nine  hundred  and  ten  years  :  and  he  died. 

And  Mahalalel  lived  sixty  and  five  years,  and  begat  fared :  15 
and  Mahalalel  lived  after  he  begat  Jared  eight  hundred  and  16 
thirty  years,  and  begat  sons  and  daughters :  and  all  the  days  of  17 
Mahalalel  were  eight  hundred  ninety  and  five  years  :  and  he  died. 

And  Jared  lived  an  hundred  sixty  and  two  years,  and  begat  18 
Enoch  :  and  Jared  lived  after  he  begat  Enoch  eight  hundred  19 
years,  and  begat  sons  and  daughters  :  and  all  the  days  of  Jared  20 
were  nine  hundred  sixty  and  two  years  :  and  he  died. 

And  Enoch  lived  sixty  and  five  years,  and  begat  Methuselah  .-21 

'2:4;    6:9, etc.      2i:26.      3i:27.    Ct.  2  :  i8ff.      *V.  151:26.      34:25.    Ct.4:iff.      84 : 26. 
'4:1.     »Ct.  4:17-83- 

required  for  the  insertion  were  the  borrowing  of  Noah's  name  (originally,  accord- 
ing to  Gen.  ix.  2off ,  an  agricultural  hero,  discoverer  of  the  vine  and  ancestor  of  the 
peoples  of  Palestine)  for  the  new  role  of  flood-hero  and  world-ancestor,  and  inser- 
tion of  two  new  links  in  the  genealogy  of  verses  17,  18.  The  other  names  of  J's 
genealogy  may  be  regarded  as  having  been  altered  at  the  same  time  by  the  inter- 
polator to  the  form  they  now  present  in  ch.  v.,  or  this  alteration  may  be  due  to  P. 
See  Appendix  I. 


108  THE  FIRST  BOOK  OF  MOSES, 

22  and  Enoch  *  walked  with  God  after  he  begat  Methuselah  three 

23  hundred  years,  and  begat  sous  and  daughters  :   and  all  the  days 

24  of  Enoch  were  three  hundred  sixty  and  five  years  :   and  Enoch 
walked  with  God :  lQand  he  was  not ;  for  God  took  him* 

25  And  Methuselah  lived  an  hundred  eighty  and  seven  years,  and 

26  begat  Lamech  :   and  Methuselah  lived  after  he  begat  Lamech 
seven  hundred  eighty  and  two  years,  and  begat  sons  and  daughters  : 

27  and  all  the  days  of  Methuselah  were  nine  hundred  sixty  and  nine 
years  :  and  he  died. 

28  And  Lamech  lived  an  hundred  eighty  and  two  years,  and  begat 

29  (J)  [  •  •  •  ]  a  son :  and  he  called  his  name  Noah,  saying, 
"This  same  shall  comfort  us  for  our  work  and  for 
the  toil  of  our  hands,  because  of  12the  ground  which 

30  (P)  Yahweh  hath  cursed. f    And  Lamech  lived  after  he  begat 
Noah  five  hundred  ninety  and  five  years,  and  begat  sons  and 

31  daughters :   and  all  the  days   of  Lamech   were   seven  hundred 
seventy  and  seven  years :  and  he  died. 

32  And  Noah  was  five  hundred  years  old :  and  Noah  begat  Shem, 
Ham,  and  Japheth. 

'6:9,^.24:40.     1037  130;  42: 13,  36.     n9:2o.     123:i7. 

*Budde  thinks  the  divergences  from  the  regular  formula  of  P  in  verses  220  and 
24  to  rest  upon  data  afforded  by  the  genealogy  of  the  Flood  interpolator.  He  also 
gives  reasons  for  preferring  the  numerical  readings  of  the  Samaritan  text  in  this 
chapter,  in  this  opinion  being  supported  by  the  best  authorities.  The  numbers  ac- 
cording to  the  Sam.  are  as  follows  • 

Year  of  Years  of  Years  Year  of 

first  son.  further  life.  at  death.  death,  A.  M. 

Adam                  130  800                       930  930 

Seth                     105  807                       912  1042 

Enosh                   90  815                       905  1140 

Kenan                   70  840                        910  1235 

Mahalalel             65  830                       895  1290 

Jared                   '62  785                       847  1307 

Enoch                   65  300                       365  887 

Methuselah         67  653                       720  1307 

Lamech                53  600                       653  1307 

Noah                   500  450                       950  1657 

The  year  1307  A.  M.,  in  which  all  the  latter  half  of  the  patriarchs  perish  except 
Enoch  and  Noah,  is  the  year  of  the  Flood. 

t  From  the  critical  point  of  view  vs.  29  is  a  fragment  of  J's  genealogy  which  origi- 
nally introduced  ix.  20-27  where  the  fulfilment  of  the  prediction  is  found.  On  this 
basis  translate  literally  "  from  the  ground."  It  is  the  same  ground  cursed  by  Yah- 
weh iii.  i7ff,  which  is  now  to  produce  the  cheering  and  comforting  vine.  Cf.  Prov. 
xxxi.  6f  Jer.  xvi.  7 ;  Ps.  cxiv.  15,  etc. 


COMMONLY  CALLED   GENESIS.  109 

(J)  And  it  came  to  pass,  when  men  began  to  multiply  6 
on  the  face  of  the  ground,  and  daughters  were  born 
unto  them,  that  'the  sons  of  God  saw  the  daughters  2 
of  men  that  they  were  fair ;  and  they  took  them 
wives  of  all  that  they  chose. — And  Yahweh  said,  2My  3 
spirit  shall  not  strive  with  man  for  ever,  for  that  he 
also  is  flesh :  yet  shall  his  days  be  3an  hundred  and 
twenty   years. — The   Nephilim   were  in  the  earth  in  those.  4 
days,  and  also  after  that,  when  the  sons  of  God  Hcame  in 
unto  the  "daughters  of  men,  and  they  bare  children 
to  them :  the  same  were  the  "mighty  men  which  were 
of  old,  the  7men  of  renown.*  [  .  .  .  ]    And  Yahweh  saw  5 
that  the  wickedness  of  man  was  great  in  the  earth,  and  that  "every 
imagination  of  the  thoughts  of  his  heart  was  only  evil  contin- 
ually.   And  it  "repented  Yahweh  that  he  had  made  man  on  the  6 
earth,  and  it  10grieved  him  at  his  heart.    And  Yahweh  said,  I  will  7 
"destroy  man  whom  I  have  created  from  the  face  of  the  ground ;  both 

man,  and  beast,  and  creeping  thing,  and  fowl  of  the  air ;  f    for  it  repentetll 

me  that  I  have  made  them.    But  Noah  '-found  grace  in  the  eyes  of  8 
Yahweh.  [  .  .  .  ] 

(P)  1S  These  are  the  generations  of  Noah.     Noah  was  a  rig ht-  9 
eous  man,  \  and\  perfect  in  his  generations  :  Noah  "walked  with 
God.     And  Noah  begat  three  sons,  Shem,  If  am,  and  Japheth.  10 
And  the  earth  was  corrupt  before  God,  and  the  earth  was  filled  1 1 
with  violence.     And  God  saw  the  earth,  and,  behold,  it  was  cor-  12 
rupt ,  for  "all  flesh  had  corrupted  his  way  upon  the  earth. 

And  God  said  unto  Noah,  The  end  of  all  flesh  is  come  before  13 
me  ;  for  the  earth  is  filled  with  violence  through  them  •  and,  be- 
hold, I  will  destroy  them  with  the  earth.     Make  thee  an  ark  of  14 
gopher  wood :  rooms  shalt  thou  make  in  the  ark,  and  shalt  pitch 
it  within  and  without  with  pitch.     And  this  is  how  thou  shalt  15 
make  it :  the  length  of  the  ark  three  hundred  cubits,  the  breadth 

'3:22;  Jobi:6;  2:1.  92:7.  3Dt.  34  .  ?.  4l6  :2  .  30  .  3  .  38  .  8-  6II:5.  6Io:8f.  7Num. 
16:2.  88:2i.  9Ex.  32  : 12,  14.  Ct.  Num.  23  :  19.  1034:7.  n7:23.  Ct.  v.  13.  12i8  :  3  ; 
19:18;  30:27  ;  32:5  ;  33:8,  10,  15,  etc.  132  :4  ;  5:  i,  etc.  !*5:22.  18vv.  13,  17,  19,  etc. 

*  In  verse  3  translate  as  in  Part  III.  See  Rev.  Ver.  margin.  The  verse  is  perhaps 
taken  from  after  iii.  19  or  21.  See  note  in  foe.  In  verse  4  I  have  deviated  from  pre- 
vious analyses.  See  Hebraica^  April,  1891.  (5) 

t  The  words  in  small  type,  vs.  7,  are  attributed  on  linguistic  grounds  to  late  sup- 
plementary redaction. 


110  THE  FIRST  BOOK  OF  MOSES, 

1 6  of  it  fifty  cubits,  and  the  height  of  it  thirty  cubits.     A  light  shalt 
thou  make  to  the  ark,  and  to  a  cubit  shalt  thou  finish  it  upward ; 
and  the  I6door  of  the  ark  shalt  thou  set  in  the  side  thereof ;  with 

17  louver,  second,  and  third  stories  shalt  thou  make  it.     And  I,  be- 
hold, I  do  bring  the  flood  of  waters  upon  the  earth,  to  "destroy  all 
flesh,  wherein  is  the  breath  of  life,  from  under  the  heaven  ;  every 

1 8  thing  that  is  in  the  earth  shall  die.     But  I  will lf 'establish  my  cov- 
enant with  thee  ;  and  thou  shalt  come  into  the  ark,  ^thou,  and  thy 

19  sons,  and  thy  wife,  and  thy  sons'  wives  with  thee.     And  of  every 
living  thing  of  all  flesh,  ™two  of  every  sort  shalt  thou  bring  into 
the  ark,  to  keep  them  alive  with  thee;  they  shall  be  male  and  female. 

20  21<9/"  the  fowl  after  their  kind,  and  of  the  cattle  after  their  kind, 
of  every  creeping  thing  of  the  ground  after  its  kind,  two  of  every 

2 1  sort  shall  come  unto  thee,  to  keep  them  alive.     And  take  thou  unto 
thee  of  all  food  that  is  eaten,  and  gather  it  to  thee  :  and  it  shall  be 

22  for  food  for  thee,  and  for  them.     2a  Thus  did  Noah;  according  to 
all  that  God  commanded  him,  so  did  he. 

1  (J)  And  Yahweh  said  unto  Noah,  Come  thou  and  all  thy  house  into 
the  ark ;  for  thee  have  I  seen  righteous  before  me  in  this  genera- 

2  tion.    Of  every  'clean  beast  thou  shalt  take  to  thee  seven  and 
seven,  2the  male  and  his  female ;  and  of  the  beasts  that  are  not 

3  clean  two,  the  male  and  his  female ;  of  the  fowl  also  of  the  air, 
seven  and  seven,  male  and  female :  *  to  keep  seed  alive  upon  the  face 

4  of  all  the  earth.    For  yet  seven  days,  and  3I  will  cause  it  to  rain 
upon  the  earth  forty  days  and  forty  nights;  and  every  living 
thing  that  I  have  made  will  1 4destroy  from  olf  the  face  of  the 

5  ground.    And  Noah  did  according  unto  all  that  Yahweh  com- 
manded him. 

6  (P)  *And  Noah  was  six  hundred  years  old  when  the  flood  of 

7  (J)  waters  was  upon  the  earth.     And  Noah  went  in,  and  his  sons, 
and  his  wife,  and  his  sons'  wives  with  him,  into  the  ark,  because  of 

8  the  waters  of  the  flood.    Of  clean  beasts,  and  of  beasts  that  are  not 

9  clean,  and  Of  fowls,  and  of  every  thing  that  creepeth  upon  the  ground,  there 

"Ct.  8:13.  177:i5.  Ct.  7:2.  i89:8ff.  197'.7;  8 :  i5f.  Ct.  7  :  r.  a»7:i5f.  Ct.  7:2. 
31 1:21.  "7: 5,9,16;  Ex.  7  : 6,  20,  etc.  1Ct.6:igt.  2Ct.  6:19.  3W.  .TO,  12,  23  ;  8:6. 
Ct.  vv.  ii,  24  ;  8  : 3-5.  46  : 7  ;  v.  23.  6i2  : 4  ;  17:1,  etc. 

*The  expression  "the  male  and  his  female  "  of  vs.  2  is  by  no  means  the  same  as 
14  male  and  female  "  vv.  3  and  9.  The  former  means  literally  "the  man  and  his 
wife"  (German  Maennchen  und  Weibchen).  The  latter  is  the  equivalent  of  the 
English  "male  and  female,"  but  occurs  exclusively  in  passages  assigned  to  P  and 
the  later  literature.  Hence  the  assignment  of  the  clause  in  vv.  3  and  9  to  R. 


COMMONLY  CALLED  GENESIS.  Ill 

went  in  tw  and  two  unto  Noah  into  the  ark,  male  and  female,*  as  Godf 
commanded  Noah.    And  it  came  to  pass  after  the  Seven  days,  that  10 
(P)  the  waters  of  the  flood  were  upon  the  earth.     In  the  six  n 

hundredth  year  of  Noah' s  life,  in  the  second  month,  on  the  seven- 
teenth day  of  the  month,\  on  ''the  same  day  were  all  *  the  fountains  of 
the  great  deep  broken  up,  and  the  windows  of  heaven  were  opened. 
(J)  9And  the  rain  was  upon  the  earth  forty  days  and  forty  nights.  12 
(P)  In  the  "'selfsame  day  entered11  Noah,  and  Shem,  and  Ham,  and  13 
Japheth,  the  sons  of  Noah,  and  Noahs  wife,  and  the  three  wives 
of  his  sons  with  them,  into  the  ark  ;  they,  and  ™  every  beast  after  14 
its  kind,  and  all  the  cattle  after  their  kind,  and  every  creeping  thing 
that  creepeth  upon  the  earth  after  its  kind,  and  every  fowl  after 
its  kind,  every  bird  of  every  sort.     And  they  went  in  unto  Noah  15 
into  the  ark,  ™ two  and  two  of  all  flesh  wherein  is  the  breath  of  life. 
And  they  that  went  in,  went  in  male  and  female  of  all  flesh,  as  16 
(J)  (P)  God  commanded  him: — and  Tali  well  shut  him  in.|| — And  17 
(J)  the  flood  was  forty  days^  upon  the  earth  ;  and  the  waters  in- 
creased, and  bare  up  the  ark,  and  it  was  lift  up  above  the  earth. 
(P)  And  the  waters  prevailed,  and  increased  greatly  upon  the  earth;  18 
and  the  ark  went  upon  the  face  of  the  waters.     And  the  waters  19 
prevailed  exceedingly  upon  the  earth  ;  and  all  the  high  mountains 
that  were  under  the  whole  heaven  were  covered.     "Fifteen  cubits  20 
upward  did  the  waters  prevail ;  and  the  mountains  were  covered. 
And  all  flesh  died  that  moved  upon  the  earth,  both  fowl,  and  cat-  2 1 
tie,  and  beast,  and  every  creeping  thing   that  creepeth   upon  the 
( J)  earth,  and  every  man  : — all  in  whose  nostrils  was  the  breath  22 
of  the  spirit  of  life,  of  all  that  was  in  the  dry  land,  died.— And  every  23 

«V.  4.      7V.  13;    17:23,  26;  Ex.  12:41;  19:1.      8i:2i6f.      »V.  4.      10V.  ii,  etc.      "6:18; 
vv.  7,  8,  isf .  Ct.  7  :  i.     "6: 20;  1:21.     136:i7.     14Cf.  6: 15  ;  8  14. 

*  Hat-monistic  redaction.    Cf .  the  "  two  of  each  "  in  vv.  9  and  15  with  "  sevens  "  of 
vs.  2,  and  see  note  to  vs.  3. 

tSam.  Targ.  Vulg.  (the  latter  resting  no  doubt  on  LXX.  MSS.)  have  "  Yahweh."— 
After  vs.  9  insert  the  clause,  "  and  Yahweh  shut  him  in,"  vs.  16. 

1 1.  e.  40  days  and  7  days  from  the  first  day  of  the  6ooth  year.    Cf.  iii.  13  and  vii.  4, 
P  is  here  apparently  dependent  on  J2. 

\  Necessarily  removed  by  the  redactor  from  after  vs.  9. 
§  Harmonistic  redaction. 


112  THE  FIRST  BOOK  OF  MOSES, 

living'  thing  was  destroyed*  which  was  upon  the  face  of  the 

ground,  both  man,  and  cattle,  and  creeping  thing,  and  fowl  of  the  heaven  ;  and 

they  were  destroyed  from  the  earth  :  and  Noah  Only  was  left,  and  they 
24  (P)  that  were  with  him  in  the  ark.     And  the  waters  prevailed 

upon  the  earth  an  hundred  and  fifty  days. 
8      And  God  remembered  Noah,  and  every  living  thing,  and  all  the 

cattle  that  were  with  him  in  the  ark  :   and  God  made  a  wind  to 
2.  pass  over  the  earth,  and  the  waters  -assuaged  ;   the  fountains  also 

(J)  <?f  the  aeeP  and  the  windows  of  heaven  were  stopped,  —  iind  the 

3  rain  from  heaven  was  restrained  ;  and  the  waters  returned  from 
(P)  off  the  earth  continually  ;  \  —  and  after  an  ^hundred  and 

4  fifty  days  tne  waters  decreased.     And  the  ark  rested  in  the  seventh 
month,  on  the  seventeenth  day  of  the  month,  upon  the  mountains  of 

5  Ararat.       And  the  waters  decreased  continually  until  the  tenth 
month  :  in  the  tenth  month,  on  the  first  day  of  the  month,  were  the 

6  (J)  tops  of  the  mountains  seen.     And  it  came  to  pass  at  the  end 
of  2forty  days,  that  Noah  opened  the  window  of  the  ark  which  he 

7  had  made  :  and  sent  forth  a  raven,  and  it  went  forth  to  and  fro, 

8  until  the  waters  were  dried  up  from  off  the  earth.  [  .  .  .  J  And  he 
sent  forth  a  dove  from  him,  to  see  if  the  waters  were  abated  from 

9  off  the  face  of  the  ground  ;  but  the  dove  found  no  rest  for  the  sole  of 
her  foot,  and  she  returned  unto  him  to  the  ark,  for  the  waters 
were  on  the  face  of  the  whole  earth  :  and  he  put  forth  his  hand, 

10  and  took  her,  and  brought  her  in  unto  him  into  the  ark.    And  lie 
stayed  yet  other  seven  days  ;  \  and  again  he  sent  forth  the  dove 

11  out  of  the  ark  ;  and  the  dove  came  in  to  him  at  eventide;  and,  lo, 
in  her  mouth  an  olive  leaf  pluckt  off:  3so  Noah  knew  that  the 

12  waters  were  abated  from  off  the  earth.    And  he  stayed  yet  other 
seven  days  ;  and  sent  forth  the  dove  ;  and  she  returned  not  again 

13  (P)  unto  him  any  more.     And  it  came  to  pass  in  the  six  hundred 
and  first  year,  in  the  first  month,  the  first  day  of  the  month,  the 
(J)  waters  were  dried  up  from  off  the  earth  :  and  Noah  removed 


*Read  "He  (i.  e.  Yahweh)  blotted  out  every  living  thing  "  with  margin  (R.  V.), 
and  insert  vs.  22  after  "face  of  the  ground"  in  230.  "The  spirit  of  "  after  "the 
breath  of,"  vs.  22,  is  probably  a  late  gloss. 

•Hnsert  after  6a.  "That"  (vs.  6)  and  "and"  (vs.  2)  represent  the  same  Hebrew 
conjunction. 

$  "  Yet  other  "  implies  the  former  existence  of  the  clause,  "  And  he  stayed  seven 
days  "  before  vs.  8. 


COMMONLY  CALLED  GENESIS.  113 

the  Covering  *  of  the  ark,  and  looked,  and,  behold,  the  face  of  the 
(P>  ground  was  dried.  \  .  .  .  ]     And  in  the  second  month,  on  14 
the  seven  and  twentieth  day  of  the  month,  was  the  earth  dry. 

And  God  spake  unto  Noah,  saying,  Go  forth  of  the  ark,  15-16 
thou,  and  thy  wife,  and  thy  sons,  and  thy  sons'  wives  with  thee. 
Bring  forth  with  thee  every  living  thing  that  is  with  thee  of  all  1 7 
flesh,  both  fowl,  and  cattle,  and  every  creeping  thing  that  creepeth 
upon  the  earth  ;  that  they  may  breed  abundantly  in  the  earth,  and 
*  be  fruitful,  and  multiply  upon  the  earth.     And  Noah  went  forth,  18 
and  his  sons,  and  his  wife,  and  his  sons'  wives  with  him  :   every  1 9 
beast,  every  creeping  thing,  and  every  fowl,  whatsoever  moveth  up- 
on the  earth,  ''after  their  families,  went  forth  out  of  the  ark. 
(J)  And  Noah  7builded  an  altar  unto  Tahweh,  and  took  of  every  20 
clean  beast,  and  of  every  clean  fowl,  and  offered  burnt  offerings 
on  the  altar.    And  Yahweh  smelled  the  sweet  savour;  and  Tahweh  21 
said  in  his  heart,  I  will  not  again  curse  the  ground  any  more 
for  man's  sake,  for  that  8the  imagination  of  man's  heart  is  evil 
from  his  youth ;  neither  will  I  again  smite  any  more  every  thing 
living,  as  I  have  done.    While  the  earth  remaineth,  seedtime  and  22 
harvest,  and  cold  and  heat,  and  summer  and  winter,  and  day  and 
(P)  night  shall  not  cease,  f  .  .  .  }\  And*  God  blessed  Noah  and  $ 
his  sons,  and  said  unto  them,  Be  fruitful,  and  multiply,  and  re- 
plenish the  earth.      And  the  fear  of  you  and  the  dread  of  you  2 
shall  be  upon  every  beast  of  the  earth,  and  upon  every  foud  of  the 
air  ;  with  all  wherewith  the  ground  tecmeth,  and  all  the  fishes  of 
the  sea,  into  your  Jiand  are  they  delivered.     Every  Amoving  thing  3 
that  liveth  shall  be  food  for  you  ;  as  the  green  herb  have  I  given 
you  all.      But  flesh  with  the  life  thereof,  [which  is}  the  blood  4 
thereof,  shall  ye  not  eat.     And  surely  your  blood,  \the  blood]  of  5 
your  lives,  will  I  require  ;  at  the  hand  of  every  beast  will  I  re- 
quire it :  and  at  the  hand  of  man,  even  at  the  hand  of  every  man's 
brother,  will  I  require  the  life  of  man.      Whoso  sheddeth  man's  6 
blood,  by  man  shall  his  blood  be  shed :  for  3in  the  image  of  God 

<Ct.6:i6.  6r :  aa,  28,  etc.  «io  15,  20,  31,  etc.  7iz  :8  ;  13  : 18,  etc.  "6:5.  'i  122,  28,  etc. 
aCf.  1:29.  8i:a6f  ;  5:1-3. 

*  Strictly  "cover"  or  "roof."  Both  writers  avoid  the  word  for  ship,  that  ren- 
dered "ark  "  meaning  box  or  chest ;  but  the  conception  is  apparently  more  primi- 
tive here  than  in  vi.  i4ff. 

t  Supply  perhaps  the  story  of  the  bow  as  token  of  the  covenant,  cf.  ix.  «ff. 
8 


114  THE  FIRST  BOOK  OF  MOSES, 

7  made  he  man.     And  you,  *be  ye   fruitful,  and  multiply  ;  bring 
forth  abundantly  in  the  earth,  and  multiply  therein. 

8  A?td  God  spake  unto  Noah,  and  to  his  sons  with  him,  saying, 

9  *And  I,  behold,  I  establish  my  covenant  with  you,  and  with  your 

10  seed  after  you  ;  aud  with  every  living  creature  that  is  with  you, 
the  fowl,  the  cattle,  and  every  beast  of  the  earth  with  you  ;  of  all 

1 1  that  go  out  of  the  ark,  even  every  beast  of  the  earth.     And  "/  will 
establish  my  covenant  with  you  ;  neither  shall  all  flesh  be  cut  off 
any  more  by  the  waters  of  the  flood  ;  neither  shall  there  any  more 

12  be  a  flood  to  destroy  the  earth.     And  God  said,  This  is  the  token 
of  the  covenant  which  I  make  between  me  and  you  and  every  living 

13  creature  that  is  with  you,  for  perpetual  generations  :  I  do  set  my 
bow  in  the  cloud,  and  it  shall  be  ''for  a  token  of  a  covenant  between 

14  me  and  the  earth.     And  it  shall  come  to  pass,  when  I  bring  a 

15  cloud  over  the  earth,  that  the  bow  shall  be  seen  in  the  cloud,  and  I 
will  remember  my  covenant,  which  is  between  me  and  you  and 
every  living  creature  of  all  flesh  ;  and  the  waters  shall  no  more 

1 6  become  a  flood  to  destroy  all  flesh.     And  the  bow  shall  be  in  the 
cloud ;  and  I  will  look  upon  it,  that  I  may  remember  the  everlast- 
ing covenant  between  God  and  every  living  creature  of  all  flesh 

17  that  is  upon  the  earth.     And  God  said  unto  Noah,    This  is  the 
token  of  the  covenant  which  1  have  established  between  me  and  all 
flesh  that  is  upon  the  earth. 

18  (J)    And  8the  sons  of  Noah,  that  went  forth  of  the  ark,  were  Shorn, 

19  and  Ham,  and  Japhetli:  and  Ham  is  the  father  of  Canaan.*    These  three 

4i:28;   v.i.      S6:i8;  17:2,  4,  7,  10.  etc.      *V.  9.      7i7  :  n  ;  v.  17.      86:8;   7:1.   01.5:32; 
6  : 10  ;   7  : 13. 

.       *  The  last  clause  of  vs.  18  is  attributed  to  harmonistic  redaction.    Verses  18  and  19 

L   are  regarded  as  the  caption  to  the  Flood-interpolator's  table  of  nations  in  ch.  x.,  by 

.'   which  Noah  appears  as  ancestor  of  the  world's  population.    After  the  separation  of 

j  the  documentary  analysis  is  effected,  however,  the  ancient  fragment  which  knows 

him  as  an  agricultural  hero,  discoverer  of  the  vine,  ix.  20-27,  appears  to  stand  in  a 

connection  which  represents  him  as  father  only  of  the  tribes  of  Canaan,  the  coun- 

.  ~.-i»  try  of  the  vine,  Shem=the  Hebrew  stock,  Japheth=the  Philistines,  or  perhaps 

Phoenicians,  and  Canaan=the  Canaanites.    "  Ham,  the  father  of,"  in  vs.  22,  appears 

thus  as  a  harmonistic  gloss,  identical  with  that  under  consideration,  both  being 

designed  to  reconcile  vs.  24  with  vs.  18.     In  support  of  this  view  it  is  urged  that  vs.  25 

with  its  curse  upon  Canaan  as  the  wrong-doer,  and  especially  its  expression  "  his 

brethren,"  proves  that  "  Ham  "  has  no  place  in  the  original  story,  though  of  course, 

as  representative  of  African  races,  very  necessary  to  the  character  of  Noah  as  & 

world-ancestor.    It  being  necessary  to  introduce  this  story,  if  at  all,  after  the  Flood, 

the  supposed  Flood-interpolator  if  he  wished  to  preserve  it  would  be  obliged  to 


COMMONLY  CALLED  GENESIS.  115 

were  the  sons  of  Noah :  and  of  these  was  the  whole  earth  9orer- 
spread. 

— And  Noah  '"began  to  be  an  husbandman,  and  plant-  20 
ed  a  vineyard:  and  he  drank  of  the  wine,  and  was  21 
"drunken;  and  he  was  uncovered  within  his  tent. 
And  Ham,  the  father  of  *  Canaan,  saw  the  nakedness  of  22 
his  father,  and  told  his  two  brethren  without.    And  23 
Shem  and  Japheth  took  a  garment,  and  laid  it  upon 
both  their  shoulders,  and  went  backward,  and  covered 
the  nakedness  of  their  father ;  and  their  faces  were 
"backward,  and  they  saw  not  their  father's  naked- 
ness.   And  Noah  awoke  from  his  wine,  and  knew  what  24 
his  youngest  f  son  had  done  unto  him.    And  he  said,    25 

Cursed  be  Canaan ; 

13A  servant  of  servants  shall  he  be  unto  his  breth- 
ren. 
"And  he  said,  26 

Blessed  be  Yahweh,  the  God  of  Shem : 

And  let  Canaan  be  his  servant. 

God  enlarge  Japheth,  27 

And  let  him  dwell  in  the  tents  of  Shem ; 

And  let  Canaan  be  his  servant.!— 

(P)  And  Noah  lived  after  the  flood  three  hundred  and  fifty  28 

9io:2s;n:i.  104.-26;io:8.  "43  =34.  18i2  :  8  ;  13  13  ;  35  121  ;  49  :  n.  13V.  26f.  Jos. 
9  : 27  ;  17  : 18  ;  Jud.  i :  28ff :  "26  : 22. 

adopt  the  expedient  of  introducing  the  harmonistic  clauses  here  and  in  vs.  22.  The 
theory  affords  thus  at  least  a  possible  explanation  of  the  inappropriateness  of  the 
story  in  its  present  connection.  Observe  that  Noah's  sons  are  married  and  have 
familes  according  to  viii.  18  ;  ix.  i8f  (Ja)  and  that  they  are  over  100  years  old  accord- 
ing to  vs.  32  ;  xi.  lof.  (P). 

*See  note  to  vs.  18.— In  vs.  20  read  "  And  Noah  was  (became)  an  husbandman  and 
began  (i.  e.  was  the  first)  to  plant  a  vineyard."  Cf  iv.  2,  17  ("was  a  city  builder") 
20-22,  26;  x.  9,  8. 

tThe  Hebrew  is  identical  with  i  Sam.  xvi.  n  ;  xvii.  14,  excluding  the  translation 
"  younger  "  (R.  V.  margin).  The  ground  for  the  marginal  reading  is  the  fact  that 
Ham  according  to  the  composite  Pentateuch  is  the  second  and  not  the  youngest 
son.  But  the  analysis  shows  the  reference  to  be  not  really  to  Ham  in  this  passage 
but  to  Canaan, 

^Insert  after  v.  29.— Read  "  their  servant "  in  vs.  26f.  The  Canaanite  is  doubly 
enslaved.  Reduced  first  by  Israel  to  taskwork  he  becomes  subsequently  "  servant 
of  servants"  to  the  Philistine  (Phoenician  ?).  "  God  "  vs.  27,  if  original,  was  used  as 
more  appropriate  in  speaking  of  a  people  to  whom  the  Deity  would  not  be  known  by 
his  personal  name  ;  if  altered,  this  was  doubtless  the  ground  for  change.  (6) 


116  THE  FIRST  BOOK  OF  MOSES, 

29  years.     And  all  the  days  of  Noah  were  nine  hundred  and  fifty 

years  :  and  he  died. 

•^»  10  lNow  these  are  the  generations  of  the  sons  of  Noah,  Shem 
(J)  Ham  and  Japheth  : — and  2unto  them  were  sons  born  after 
the  flood.*—  [  .  .  .  ] 

2  (P)  *The  sons  of  Japheth  j  Gomer,  and  Magog,  and  Madai, 

3  and  Javan,  and 4  Tubal,  and  Meshech,  and  Tiras.     And  the  sons 

4  of  Gomer ;   Ashkenaz,  and  Riphath,  and  Togarmah.     And  the 
sons  of  Javan  ;  Elishah,  and  Tarshish,  Kittim,  and  Dodanim. 

5  *  Of  these  were  the  isles  of  the  nations  divided  in  their  lands,  f  .  .  .  ] 
every  one  after  his  tongue  ;  after  their  families,  in  their  nations. 

6  And  the  sons  of  Ham  ;    Cush,  and  Mizraim,  and  Put,  and  Ca- 

7  naan.     And  the  sons  of  Cush  j  Seba,  and  *Havilah,  and  Sabtah, 
and  Raamah,  and  Sabteca  :   and  the  sons  of  Raamah  ;  *She.ba, 

8  ( J)  and  *Dedan.     And  Cush  begat  Nimrod :   he  began  to  be  a 

9  'mighty  one  in  the  earth. — He  was  a  mighty  hunter  be- 
fore Yahweh :  "wherefore  it  is  said,  Like  Nimrod  a 

10  mighty  hunter  before  Yahweh. t —  And  the  beginning  of 

his  kingdom  was  9Babel,  and  Erech,  and  Accad,  and  Calneh,  in 

.  ii  the  land  of  Shinar.    Out  of  that  land  he  went  forth  into  Assyria, 

12  and  builded  Nineveh,  and  Rehoboth-Ir,  and  Calah,  and  Resen  be- 

13  tween  Nineveh  and  Calah  (the  same  is  the  great  city).    And  Miz- 
raim begat  Ludim,  and  A namim,  and  Lehabim,  and  Naphtuhim, 

14  and  Pathrusim,  and  Casluhim  (whence  went  forth  the  Philistines), 
and  Caphtorim.  \ 

-^   15-16     And  Canaan  10begat  Zidon  his  firstborn,  and  Heth;  nand 

17-18  the  Jebusite,  and  the  Amorite,  and  the  Girgashite ;   and  the  Hivite,  and  the 
Arkite,  and  the  Sinite ;  and  the  Arvadite,  and  the  Zemarite,  and  the  Hamathite : 

and  afterward  were  the  families  of  the  Canaanite  spread  abroad.fl 
19  12And  the  border  of  the  Canaanite  was  from  Zidon,  13as  thou 

i2:4,  etc.  »4:i8,  26.  W.  21,25.  3Vv.  6,  22.  Ex.  6  :  i4ff.  <4:22.  ^Vv.  20,  31.  «Ct.  28f  ; 
25:3.  76:4.  82:24,  etc.  »Ct.  11:1-9.  1022:21.  "is:i9ff.  12V.  30.  13i3 : 10 ;  25  : 18. 

*The  last  clause  of  vs.  i  is  considered  by  Kautzsch  and  Socin  to  be  taken  from  J's 
interpolator.  If  so  its  original  position  must  have  been  between  ix.  i$a  and  igb.  Or 
else  we  may  consider  ix.  18,  19  to  be  due  to  R  entire. 

tThe  Hebrew  gives  reason  to  think  that  verse  9  is  not  now  in  its  original  position. 
Budde  conjectures  for  it  a  position  after  vi.  4.  (7) 

$Amos  ix.  7  would  lead  us  to  expect  the  relative  clause  at  the  end  of  the  verse. 
It  is  perhaps  a  gloss  introduced  at  the  wrong  place  from  the  margin. 

IjVerse  i8£  is  in  the  present  connection  incomprehensible  to  the  critical  mind,  since 
"  the  families  of  the  Canaanites"  are  those  just  enumerated.  The  analysis  traces. 


COMMONLY  CALLED  GENESIS.  117 

goest  toward  Gerar,  unto  Gaza ;  as  thou  goest  toward  Sodom  and 
(P)  Gomorrah  and  Admah  and  Zeboiim,  unto  Lasha.     "These  20 
are  the  sons  of  Ham,  after  their  families,  after  their  tongues,  in 
their  lands,  in  their  nations. 

(J)  And  15unto  Sheni,  the  father  of  all  the  children  of  21 
Eber,*  the  elder  brother  of  Japheth,  to  him  also  were  child- 
(P)  ren  born.  [  .  .  .  J  The  sons  of  Shem  ;  Elam,  and  ™Asshur,  22 
and  Arpachshad,  and  Lud,  and  Aram.  And  the  sons  of  "Aram  ;  23 
17£/£,  and  Hul,  and  Gether,  and  Mash.  And  Arpachshad  begat  24 
Shelah ;  and  Shelah  begat  Eber.f  And  unto  Eber  were  born  two  25 
sons :  the  name  of  the  one  was  Peleg ;  for  in  his  days  was  the  earth 
18divided ;  and  his  brother's  name  was  19Joktan.  And  Joktan  be-  26 
gat  Almodad,  and  Sheleph,  and  II  a/arm  a  vet  h,  and  Jerah;  and  27 
Hadorani,  and  Uzal,  and  Biklah ;  and  Obal,  and  Abimael,  and  28 
19Sheba ;  and  Ophir,  and  20Havilah,  and  Jobab :  all  these  were  the  29 
sons  of  Joktan.  And  their  dwelling  was  from  Mesha,  as  thou  goest  30 

14vv.  5,  31.     15V.  i.     "Ct.  25:3.    17Ct.  22:21.     i8n:i-9.     1925:3.    20v.  7. 
however,  in  many  places  the  hand  of  a  redactor  who  delights  in  introducing  these 
lists  of  Canaanitish  tribes  at  every  practicable  point  (cf.  xv.  19-21,  Ex.  iii.  8,  17,  etc.). 
If  i6-i8a  were  due  to  this  supplementing  redaction,  intended  perhaps  to  give  the 
usual  number  of  12  Palestinian  tribes,  i8£  forms  a  very  good  connection  after  vs.  15. 

*This  clause— or  rather  the  words,  "all  the  children  of"— is  by  many  critics 
regarded  as  a  harmonistic  interpolation  connected  with  vs.  24  (see  note  following), 
the  insertion  of  two  generations  between  Shem  and  Eber  necessitating  a  change 
from  "  father  of  Eber."  But  the  original  cannot  have  read  "  father  of  Eber,"  for 
no  writer  would  say,  "  And  to  Shem,  also,  the  father  of  Eber,  were  born  sons : 
Eber"  etc.  On  the  other  hand,  the  evidence  against  vs.  24  is  as  conclusive  as  criti- 
cal evidence  can  be,  and  the  clause  in  question  is  at  least  superfluous  if  not  incon- 
gruous here.  The  phenomena  may  be  accounted  for  by  supposing  J2  to  be  enriched 
here,  as  in  vs.  9  and  probably  elsewhere  (cf .  vs.  25  with  xi.  1-9)  in  this  table,  from  his 
primitive  source.  With  this  idea  the  form  of  the  clause  corresponds.  Cf.  iv.  2of ; 
xi.  29  ;  xix.  3?f . 

t  Verse  24  introduces  two  generations,  apparently  to  make  the  number  corre- 
spond with  the  previous  genealogies  of  J2  and  P  (ten  generations  and  a  triad). 
Without  it  there  are,  as  in  J1  generally  (cf.  iv.  17-24),  seven  and  a  triad.  With  it 
Terah  becomes  the  tenth  (by  counting  both  termini,  or  by  the  addition  of  Cainan 
[LXX.]  )  from  Shem,  as  Noah  is  tenth  from  Adam.  The  question  arises  whether 
the  interpolation  is  due  to  R  or  to  J2.  In  favor  of  the  former  is  the  fact  that  were 
the  verse  not  here  R  would  be  compelled  to  insert  it  from  xi.  i2ff.  On  the  other 
hand  we  observe  :  first,  as  in  the  case  of  the  previous  genealogy,  iv.  17-26,  it  is  J2 
(iv.  2sf.)  who  has  done  the  work  of  expanding  in  advance  of  P  ;  and  second,  if  R 
were  transcribing  from  xi.  i2ff  he  would  doubtless  use  the  word  there  employed  for 
11  begat,"  viz.,  holid,  the  causative,  or  Hiphil  form  of  the  verb  yalad,  "to  bear." 
This  P  invariably  uses,  apparently  regarding  the  Qal  or  indicative  form,  yalad^ 
which  J  uses,  as  a  gross  solecism.  It  is  the  latter  which  is  twice  used  in  vs.  24. 
Hence  the  assignment  of  this  verse  (against  other  critics)  to  J2  ;  with  the  assump- 
tion, of  course,  that  it  was  preceded  by  the  substance  of  zzf. 


118  THE  FIRST  BOOK  OF  MOSES, 

31  (P)  toward  Sephar,  the  mountain  of  the  east.  [  .  .  .  ]     These 
are  the  sons  of  Shem,  after  their  families,  after  their  tongues, 
in  their  lands,  after  their  nations. 

32  These  are  the  families  of  the  sons  of  Noah,  after  their  gener- 
ations, in  their  nations  :  and  of  these  were  the  nations  divided  in 
the  earth  after  the  flood. 

11     (J)  And  the  whole  earth  was  of  one  'language  and 

2  of  one  speech.    And  it  came  to  pass,  as  they  jour- 
neyed 2east,  that  they  found  a  plain  in  the  land  of 

3  3Shinar ;  and  they  dwelt  there.    And  they  said  one  to 
another;  4Go  to,  let  us  make  brick,  and  burn  them 
thoroughly.    And  they  had  brick  for  stone,  and  slime 

4  had  they  for  mortar.     And  they  said,  Go  to,  let  us 
build  us  a  city,  and  a  tower,  whose  top  [may  reach] 
unto  heaven,  and  let  us  make  us  5a  name ;  lest  we  be 
scattered  abroad  upon  the  face  of  the  whole  earth. 

5  And  Yahweh  6came  down  to  see  the  city  and  the  tower, 

6  which  the  children  of  men  builded.     And  Yahweh 
said,  Behold,  they  are  one  people,  and  they  have  all 
one  language ;  and  this  is  what  they  begin  to  do ;  and 
now  'nothing  will  be  withholden  from  them,  which 

7  they  propose  to  do.    Go  to,  8let  us  go  down  and  there 
confound  their  language,  that  they  may  not  under- 

8  stand  one  another's  speech.  [  .  .  .  J  So  Yahweh  'scat- 
tered them  abroad  from  thence  upon  the  face  of  all 

9  the  earth :  and  they  left  off  to  build  the  city.    10There- 
fore  was  the  name  of  it  called  Babel ;  because  Yah- 
weh did  there  confound  the  language  of  all  the  earth : 
and  from  thence  did  Yahweh  scatter  them  abroad  up- 
on the  face  of  all  the  earth. 

10  (P)     " These  are  the  generations  of  Shem.     l*Shem  was  an  hun- 

11  dred years  old,  and  begat  Arpachshad  two  years  after  the  flood.-*  and 
Shem  lived  after  he  begat  Arpachshad  five  hundred  years,  and 
begat  sons  and  daughters. 

1Ct.  10 : 5,  20,  3if.  32:8;i2:8.  3io:io.  4W.  4,  7  ;  38  : 16;  Ex.  i :  10.  66:4.  6i8:2i; 
Ex. 3:8.  '3:22.  83:22;  18:2.  9Ct.  ch.  10.  102  124;  10:9,  etc.  n2-.4,etc.  12Ch.  5. 

*  This  clause  is  incompatible  with  the  chronology  (cf .  vii.  n  ;  ix.  28)  and  is  probably 
due  to  supplementation. 


COMMONLY  CALLED  GENESIS.  119 

And  Arpachshad  lived  five  and  thirty  years,  and  begat  Shelah  .-12 
and  Arpachshad  lived  after  he  begat  Shelah  four  hundred  and  13 
three  years,  and  begat  sons  and  daughters. 

And  Shelah  lived  thirty  years,  and  begat  Eber  /  and  Shelah  14-15 
lived  after  he  begat  Eber  four  hundred  and  three  years,  and  begat 
sons  and  daughters. 

And  Eber  lived  four  and  thirty  years,  and  begat  Peleg  :  and  16-17 
Eber  lived  after  he  begat  Peleg  four  hundred  and  thirty  years, 
and  begat  sons  and  daughters. 

And  Peleg  lived  thirty  years,  and  begat  Reu  :    and  Peleg  18—19 
lived  after  he  begat  Reu  two  hundred  and  nine  years,  and  begat 
sons  and  daughters. 

And  Reu  lived  two  and  thirty  years,  and  begat  Serug  :  and  20-21 
Reu  lived  after  he  begat  Serug  two  hundred  and  seven  years,  and 
begat  sons  and  daughters. 

And  Serug  lived  thirty  years,  and  begat  Nahor  :  and  Serug  22-23 
lived  after  he  begat  Nahor  two  hundred  years,  and  begat  sons  and 
daughters. 

And  Nahor  lived  nine  and  twenty  years,  and  begat  Terah :  24 
and  Nahor  lived  after  he  begat  Terah  an  hundred  and  nineteen  25 
years,  and  begat  sons  and  daughters. 

And  Terah  lived  seventy  years,  and  begat  Abram,  Nahor,  and  26 
Haran. 

>     ™Now  these  are  the  generations  of  Terah.     Terah  begat  Abram,  27 
(J)  Nahor,  and  Haran  ;  and  Haran  begat  Lot.     And  Haran  28 

died  in  the  presence  of  his  father  Terah  in  the  "land 
of  his  nativity,  15in  Ur  of  the  Chaldees.*    And  Abram  and  29 

132t4,etc.     "24:7.  Ct.  48:6.    1515:7.01.24:4,7. 

*  The  great  Flood  interpolation  is  supposed  to  end  at  about  this  point,  where  the 
genealogy  of  Abram  from  Shem,  the  Flood  survivor,  coincides  with  that  from  Shem 
the  brother  of  Japheth  and  Canaan.  Ur  of  the  Chaldees  is  a  name  which  cannot 
belong  to  the  earlier  form  of  the  text,  since  Haran  (xxiv.  4,  7)  in  Aram  Nahar- 
aim,  and  not  Ur  Chasdim  in  southern  Babylonia,  was  Abram's  fatherland  ;  and 
would  naturally  be  the  land  of  Haran's  nativity.  So  Chesed,  father  of  the  Chasdim 
or  Chaldees  in  Gen.  xxii.  22,  is  nephew  to  Abraham.  Hence  the  strong  disposition 
among  critics  to  regard  "  Ur  Chasdim  "  as  a  last  trace  of  the  Assyro-Babylonian 
material  at  the  point  of  interweaving.  It  is  urged  that  Ur  Chasdim  is  as  exactly  in 
place  in  a  story  of  Noah  the  hero  of  a  Babylonian  flood  story  as  it  is  out  of  place  in 
the  geographical  relations  of  "  Noah  the  husbandman  "  and  his  Palestinian  descen- 
dants. 


120  THE  FIRST  BOOK  OF  MOSES, 

Nahor  took  them  wives :  the  name  of  Abram's  wife 
was  Sarai ;  and  the  name  of  Nahor's  wife,  16Milcah, 
the  daughter  of  Haran,  the  father  of  Milcah,  and  the 

30  father  of  Iscah.    And  Sarai  was  17barren  ;  she  had  no 

31  (P)  child.     And  Terah  took  Abram  his  son,  and  Lot  the  son  of 
Haran,  his  sons  son,  and  Sarai  his  daughter  in  law,  his  son 
Abram's  wife  ;  and  they  went  forth  with  them*  from  Ur  of  the 
Chaldees,  to  go  into  ™the  land  of  Canaan  ;  and  they  came  unto 

32  Haran,  and  dwelt  there.     And  the  days  of  Terah  were  two  hun- 
dred and  jive  years  :  and  Terah  died  in  Haran. 

(J)  Now  Yahweh  said  unto  Abram,  Get  thee  out  of 
thy  country,  and  from  thy  kindred,  and  from  thy 
father's  house,  unto  2the  land  that  I  will  shew  thee : 

2  and  3I  will  make  of  thee  a  great  nation,  and  I  will 
bless  thee,  and  make  thy  name  great;  and  be  thou 

3  a  blessing :  and  4I  will  bless  them  that  6bless  thee,  and 
him  that  curseth  thee  will  I  curse :  and  in  thee  shall 

4  all  the  families  of  the  earth  be  blessed/ft    So  Abram 
went,  as  Yahweh  had  spoken  unto  him ;  and  Lot  went 

(P)  with  him  :  — and  Abram  was  seventy  and  five  years  old 

5  when  he  departed  out  of  Haran.\ — *And  Abram  took  Sarai  his 
wife,  and  Lot  his  brother's  son,  and  all  their  substance  that  they 
had  gathered,  atid  the  souls  that  they  had  gotten  in  Haran  j   and 
they  went  forth  to  go  into  ''the  land  of  Canaan  ;  and  into  the  land 

6  (J)  °f  Canaan  they  came.     And  Abram  passed  through 
the  land  unto  the  place  of  Shechem,  unto  the  8oak  of 
Moreh.H    9And  the  Canaanite  was  then  in  the  land. 

7  And  Yahweh  appeared  unto  Abram,  and  said ;  10Unto 

i«22:2off.  17is:2.  i*Ct.  12:1.  'Num.  10:30.  2Ct.  11:31.  3Ex.  32  : 10;  Num.  14  : 12. 
427  ;  29  ;  Num.  24  :  9.  628  : 14.  Cf.  48  :  20  ;  Jer.  23:22.  Ct.  18  : 18  ;  22  : 18  ;  26  :  4.  63i:i8; 
36:7146:6.  7ii:si.  835  :4J  Jos.  24:26.  "13  :  7  ;  24  :  3,  37.  10i5:7. 

*  Translate  with  Sam.  LXX.  Vulg.  "and  brought  them  forth." 
tOr  "  bless  themselves,"  i.  e.  invoke  a  blessing.     Cf.  Gen.  xlviii.  20. 
%  Insert  after  5$. 

[  I.  e.  "Soothsayer's  oak,"  cf.  Jud.  iv.  5,  "the  palm  tree  of  Deborah,"  and  ix.  37, 
"the  augur's  oak."  To  ham-maqom,  "  the  place,"  vs.  6,  B.  Stade  gives  the  specific 
sense  "  the  sacred  place,"  i.e.  shrine,  or  bamah,  of  Shechem.  Cf.  II  Kings  v.  n. 
(Heb.)  and  note  to  xxviii.  n. 


COMMONLY  CALLED  GENESIS.  121 

thy  seed  will  I  give  this  land :  nand  there  builded  he 
an  altar  unto  Yahweh,  who  appeared  unto  him.  And  8 
he  "removed  from  thence  unto  the  mountain  on  the 
east  of  Beth-el,  and  pitched  his  tent,  having  Beth-el 
on  the  west,  and  Ai  on  the  east :  and  lsthere  he  builded 
an  altar  unto  Yahweh,  and  14called  upon  the  name  of 

Yahweh.      And  Abram  journeyed,  going  on  still  toward  the  South.  *  9 

15And  there  was  a  16famine  in  the  land  :  and  Abram  went  down  10 
into  Egypt  to  sojourn  there ;  for  the  famine  was  sore  in  the  land. 
And  it  came  to  pass,  when  he  was  come  near  to  enter  into  Egypt,  n 
that  he  said  unto  Sarai  his  wife,  "Behold  now,  I  know  that  thou 
art  18a  fair  woman  to  look  upon :  and  it  shall  come  to  pass,  when  12 
the  Egyptians  shall  see  thee,  that  they  shall  say,  This  is  his  wife : 
and  they  will  kill  me,  but  they  will  save  thee  alive.    Say,  I  pray  13 
thee,  thou  art  my  sister :  that  it  may  be  well  with  me  for  thy  sake, 
and  that  my  soul  may  live  because  of  thee.    And  it  came  to  pass,  14 
that,  when  Abram  was  come  into  Egypt,  the  Egyptians  beheld  the 
woman  that  she  was  very  fair.    And  the  princes  of  Pharaoh  saw  15 
her,  and  praised  her  to  Pharaoh :  and  the  woman  was  taken  into 
Pharaoh's  house.     And  he  entreated  Abram  well  for  her  sake:  16 
'  'and  he  had  sheep,  and  oxen,  and  he-asses,  and  manservants,  and 
maidservants,  and  she-asses,  and  camels.    And  Yahweh  plagued  17 
Pharaoh  and  his  house  \  with  great  plagues  because  of  Sarai  Abram's 
wife.    And  Pharaoh  called  Abram,  and  said,  20What  is  this  that  18 
thou  hast  done  unto  me  ?  why  didst  thou  not  tell  me  that  she  was 
thy  wife  2    Why  saidst  thou,  She  is  my  sister  ?  so  that  I  took  her  19 
to  be  my  wife :  now  therefore  behold  thy  wife,  take  her,  and  go 
thy  way.    And  Pharaoh  gave  men  charge  concerning  him ;  and  20 
they  '^brought  him  on  the  way,  and  his  wife,  and  all  that  he  had. 

And  Abram  went  up  out  of  Egypt,  he,  and  his  wife,  and  all  that  he  had,  and   13 

Lot  with  him,  into  the  south.    And  Abram  was  very  rich  in  cat-  2 

tie,  in  Silver,  and  in  gOld.      And  he  went  on  his  journeys  from  the  3 

nV.  8.  Ct.  33:20.  Jos.  24:1,  26.  1226:22.  13Ct.  35:7.  144:26,  etc.  "Cf.  chh.  20 
and  26.  Ifi2o:i.  17i6:2  ;  18:  27,  31 ;  19:2,  8,  19  ;  27  :2.  lBCt.  12  .-4  ;  17: 17.  193o:43  ;  32  :$. 
203:  13  ;  4:  to.  21i8: 16. 

*  Xii.  9  and  xiii.  3f  form  the  seams  by  which  the  story  of  the  rape  of  Sarai  is  sup- 
posed to  have  been  connected  with  the  J  narrative  at  this  point,  the  latter  verses 
bringing  us  back  to  the  scene  and  circumstances  of  xii.  8.  The  story  itself  is  quite 
in  the  style  of  J,  and  although  it  duplicates  the  story  of  Gen.  xxvi.,  very  probably 
belongs  to  this  author.  Critics  who  take  this  view  insert  it  at  some  point  subse- 
quent to  the  separation  of  Lot,  since  the  story  itself  seems  to  ignore  him. 

tFrom  its  position  (Heb.  after  "  plagues")  this  clause  appears  to  be  an  editorial 
adaptation  to  xx.  i7f.  The  plagues  here  referred  to  are  supposed  by  most  critics 
to  be  those  related  in  a  different  tradition  in  Ex.  vi.ff. 


122  THE  FIRST  BOOK  OF  MOSES, 

South  even  to  Beth-el,  unto  Jthe  place  where  his  tent  had  been  2at  the  beginning, 

4  between  Beth-el  and  Ai ;  unto  the  place  of  the  altar,  which  he  had  made  there  -at 

5  the  first :  and  Hhere  Abram  called  on  the  name  of  Yahweh.      And  Lot  ill  SO , 

which  went  with  Abram,  had  flocks,  and  herds,  and 

6  (P)  tents.     z And  the  land  was  not  able  to  bear  them,  that  they 
(J)  might  dwell  together :  for  their  substance  was  great,  SO  that 

7  they  could  not  dwell  together.     And  there  was  a 

'strife  between  the  herdmen  of  Abram's  cattle  and  the 
herdmen  of  Lot's  cattle :  5and  the  Canaanite  and  the 

8  Perizzite  dwelled  then  in  the  land.    And  Abram  said 

unto  Lot,  Let  there  be  no  strife,  I  pray  thee,  between 
me  and  thee,  and  between  my  herdmen  and  thy  herd- 

9  men ;  for  we  are  brethren.    Is  not  the  whole  land  be- 
fore thee?  separate  thyself,  I  pray  thee,  from  me:  if 

[thou  wilt  take]  the  left  hand,  then  I  will  go  to  the 
right ;  or  if  [thou  take]  the  right  hand,  then  I  will 

10  go  to  the  left.  And  Lot  lifted  up  his  eyes,  and  beheld 
all  the  Plain  of  Jordan,  that  it  was  well  watered 
every  where,  "before  Yahweh  destroyed  Sodom  and 
Gomorrah,  like  7the  garden  of  Yahweh,  like  the  land  of 

IT  Egypt,  as  8thou  goest  unto  Zoar.*  So  Lot  chose  him 
all  the  Plain  of  Jordan ;  and  Lot  journeyed  east : 

1 2  ( P)  and  they  separated  themselves  the  one  from  the  other.     Abram 
dwelled  in  the  land  of  Canaan,  and  Lot  dwelled  in  the  cities  of 

13  (J)  the  Plain,  and  9moved  his  tent  as  far  as  Sodom. — Now 
the  men  of  Sodom  were  wicked  and  sinners  against 

14  Yahweh  exceedingly. — And  Yahweh  said  unto  Abram,  after 
that  Lot  was  separated  from  him,  10Lift  up  now  thine  eyes,  and 
look  from  the  place  where  thou  art,  northward  and  southward 

15  and  eastward  and  westward:  for  all  the  land  which  thou  seest,  to 

16  thee  will  I  give  it,  and  to  thy  seed  for  ever.    And  I  will  make  thy 
seed  as  the  dust  of  the  earth :  so  that  if  a  man  can  number  the 

17  dust  of  the  earth,  then  shall  thy  seed  also  be  numbered.    Arise, 

'12:8.  aC£.  41:21;  43:18,  20.  Ct.  1:1.  3Cf.  36:7.  Ct.  v.  7  and  ch.  27.  426:2o. 
£i2:6,  etc.  6Ch.  19.  72  :  8.  8io:i9,  30.  9V.  18.  I0i2:  2,  7  ;  28  :  14  ;  15:  18. 

*  We  must  either  read  Zoa«  (Tanis  on  the  eastern  frontier  of  Egypt,  Num.  xiii.  22) 
or  omit  the  preceding  clause.  Zoar  on  the  barren  promontory  projecting  into  the 
Dead  Sea  could  hardly  be  compared  to  the  garden  of  Yahweh  (i.  e.  Eden)  and  was 
not  on  the  way  to  Egypt.  Zoar  is  here  given  as  the  southern  limit  of  the  fertile 
land.  Read  "  until  thou  comest  unto  Zoar."  Cf.  xix.  20-22  and  x.  10,  30. 


COMMONLY  CALLED  GENESIS.  123 

walk  through  the  land  in  the  length  of  it  and  in  the  breadth  of 
it;   for  unto  thee  will  I  giye  it*    And  Abram   ' 'moved  18 
his  tent,  and  came  and  dwelt  1Qby  the  oaksf  of  Mamre, 
which  are  in  Hebron,  and  built  there  an  altar  unto 
Yahweh. 

(R)  And\  it  came  to  pass  in  the  days  of  Amraphel  king  of  Shi-  14 
nar,  Arioch  king  of  Ellasar,  Chedorlaomer  king  of  Elam,  and 
Tidal  king  of  Goiim,  that  they  -made  war  with  Bera  king  of  Sod-  2, 
om,  and  with  Birsha  king  of  Gomorrah,  Shinab  king  of  Admah, 
and  Shemeber  king  of  Zeboiim   and  the  king  of  Bela  (the  same  is 
Zoar).     All  these  joined  together  in  the  vale  of  Siddim  (the  same  3 
is  the  Salt  Sea).     Twelve  years  they  served  Chedorlaomer,  and  in  4 
the  thirteenth  year  they  rebelled.      And  in  the  fourteenth  year  5 
came  Chedorlaomer,  and  the  kings  that  were  with  him,  and  smote 
the  Rephaim  in  Ashteroth-karnaim,  and  the  Zuzim  in  Ham,  and 
the  Emim  in  Shave hkiriathaim,  and  the  Horites  in  their  mount  6 
Seir,  unto  El-par  an,  which  is  by  the  wilderness.     And  they  re-  7 
turned,  and  came  to  En-mis hpat  (the  same  is  Kadesh),  and  smote 
all  the  country  of  the  Amalekites,  and  also  the  Amor  it  es,  that 
dwelt  in  Hazazontamar.     And  there  went  out  the  king  of  Sodom,  8 
and  the  king  of  Gomorrah,  and  the  king  of  Admah,  and  the  king 
of  Zeboiim,  and  the  king  of  Bela  (the  same  is  Zoar} ;  and  they  set 
the  battle  in  array  against  them  in  the  vale  of  Siddim  ;  against  9 
Chedorlaomer  king  of  Elam,  and  Tidal  king  of  Goiim,  and  Am- 
raphel king  of  Shinar,  and  Arioch  king  of  Ellasar  ;  four  kings 
against  the  five.     Now  the  vale  of  Siddim  was  full  of  slime  pits;  10 
and  the  kings  of  Sodom  and  Gomorrah  fled,  and  they  fell  there, 
and  they  that  remained  fled  to  the  mountain.     And  they  took  all  u 
the  goods  of  Sodom  and  Gomorrah,  and  all  their  victuals,  and 

»iy.  12.     "18:1. 

*  Verses  14-17  are  generally  regarded  as  due  to  supplementary  interpolation, 
partly  on  the  ground  of  style,  partly  because  ch.  xv.  (J  and  E)  seems  to  show  an 
unconsciousness  of  such  a  promise  having  already  preceded  it.  From  the  critical 
standpoint  it  takes  the  place  of  ch.  xv.,  now  deferred  by  the  insertion  of  xiv.,  but 
which  originally  followed  immediately  upon  vs.  18  and  formed  the  contrast  to  Lot's 
unblessed  appropriation  of  the  Kikkar.  The  repetition  of  the  subject  "  Lot"  in  vs. 
ntf  is  explained  when  verses  14-17  are  dropped,  as  forming  a  contrast.  Read,  lk  So 
Lot  .  .  but  Abram."— Insert  vs.  13  after  xviii.  16. 

t  Originally  perhaps,  a  singular  referring  to  the  sacred  tree  of  Hebron  near  the 
altar.  Cf.  "the  tree"  xviii.  4  and  LXX.  singular  passim. 

$  The  dominant  school  of  criticism  regards  this  chapter  as  a  "  midrash'1''  of  late 
Babylonian  origin.  The  date  in  the  period  of  a  Babylonian  monarch  is  urged  in 
support  of  this  view,  as  well  as  other  singularities  of  style,  language  and  subject 
matter. 


124  THE  FIRST  BOOK  OF  MOSES, 

12  went  their  way.     And  they  took  Lot,  Abram' s  brother's  son,  who 

13  dwelt  in  Sodom,  and  his  goods,  and  departed.     And  there  came 
one  that  had  escaped,  and  told  Abram  the  Hebrew  ;  now  he  dwelt 
by  the  ^oaks  of  Mamre  the  Amorite,  brother  of  *Eshcol,  and  brother 

14  of  Aner ;  and  these  were  confederate  with  Abram.     And  when 
Abram  heard  that  his  brother  was  taken  captive,  he  led  forth  his 
trained  men,  born  in  his  house,  three  hundred  and  eighteen,  and 

15  pursued  as  far  as  zDan.     And  he  divided  himself  against  them  by 
night,  he  and  his  servants,  and  smote  them,  and  pursued  them 

1 6  unto  Hobah,  which  is  on  the  left  hand  of  Damascus.      And  he 
brought  back  all  the  goods,  and  also  brought  again  his  brother 

17  Lot,  and  his  goods,  and  the  women  also,  and  the  people.     And  the 
king  of  Sodom  went  oiit  to  meet  him,  after  his  return  from  the 
slaughter  of  Chedorlaomer  and  the  kings  that  were  with  him,  at 

1 8  the  vale  of  Shaveh  (the  same  is  the  King's  Vale}.     And^Melchize- 
dek  king  of  5 Salem  brought  forth  bread  and  wine  :  and  he  was 

19  priest  of  God  Most  High.     And  he  blessed  him,  and  said,  Blessed 

20  be  Abram  of  God  Most  High,*  possessor  of  heaven  and  earth:  and 
blessed  be  God  Most  High,  which  hath  delivered  thine  enemies  in- 

21  to  thy  hand.     And  he  gave  him  a  *  tenth  of  all.     And  the  king  of 
Sodom,  said  unto  Abram,  Give  me  the  persons,  and  take  the  goods 

22  to  thyself.     And  Abram  said  to  the  king  of  Sodom,  I  have  lift  up 
mine  hand  unto  Yahweh,  God  Most  High,  possessor  of  heaven  and 

23  earth,  that  I  will  not  take  a  thread  nor  a  shoelatchet  nor  aught 
that  is  thine,  lest  thou  shouldest  say,  I  have  made  Abram  rich: 

24  save  only  that  which  the  young  men  have  eaten,  and  the  portion 
of  the  men  which  went  with  me  ;  Aner,  Eshcol,\  and  Mamre,  let 
them  take  their  portion 

15      (E)    After  these  things  the  word  of  Yahweh  came   unto 

Abram  in  a  Vision,  saying,  Fear  not,  Abram  :   I  am  thy 

2  (J)  shield,    [and]   thy   exceeding  great  reward.};     — And 

1i3:i8.  2Num. 13:23.  3Ct.  Jud.  18:29.  4Jos.io:i.  6Ps.76:3.  628:22.  ^2:1,  20; 
39:7;  40:1 ;  48:1.  "46 : 2,  and  v.  5.  Ct.  v.  8ff. 

*The  expression,  "Blessed  be  —  of"  — ,  found  nowhere  else  in  Scripture  in  this 
form,  has  been  recently  discovered  by  Sayce  in  the  inscription  of  some  Semitic 
pilgrims  to  Egypt  of  the  age  of  Jeremiah,  of  whom  one  subscribes  himself  "  Servant 
of  Nebo."  The  only  certainty  regarding  the  inscription  is  the  fact  that  the  writers 
were  of  the  time  of  the  Exile  and  were  Semites  but  not  Hebrews,  with  some  pro- 
bability that  they  came  from  Mesopotamia.  (See  Hebraica  for  July,  1890.) 

tCf.  Num.  xiii.  24. 

\  In  xv.  iff  the  analysis  is  very  difficult  and  results  are  put  forward  with  diffi- 
dence. Still  the  evidence  for  the  presence  of  E  afforded  by  the  form  of  theophany 
(communications  from  the  Deity  in  E  are  received  in  visions  of  the  night.  See 
Num.  xii.  6  (E)),  and  by  the  language,  is  among  the  critics  generally  accepted 


COMMONLY  CALLED   GENESIS.  125 

Abram  said,  30  Lord  Yahweh,  what  wilt  thou  give  me, 
(E)  seeing  I  go  childless,  and  he  that  shall  be  possessor  3 
of  my  house  is  Dammesek  Eliezer*? — And  Abram  said, 
( J)  Behold,  to  me  thou  hast  given  no  seed  : — \  and,  lo,  one 
born  in  my  house  is  mine  heir.    And,  behold,  the  word  4 
of  Yahweh  came  unto  him,  saying,  This  man  shall  not 
be  thine  heir;  but  he  that  shall  come  forth  out  of 
(E)  thine  own  bowels  shall  be  thine  heir.    And  he  5 
brought  him  forth   abroad,  and   said,  Look  now   toward 
heaven,  and  tell  the  4stars,  if  thou  be  able  to  tell  them  : 
and  he  said   unto   him,    So   shall   thy   seed   be.   [  .  .  .  J 
(J)  And  he  'believed  in  Yahweh ;  and  he  counted  it  to  6 
him  for  righteousness.! — And  he  said  unto  him,  I  am  7 
Yahweh  that  8brought  thee  out  of  7Ur  of  the  Chaidees, 
to  give  thee  this  land  to  inherit  it.    And  he  said,  0  B 
"Lord  Yahweh,  whereby  shall  I  know  that  I  shall  in- 
herit it?    And  he  said  unto  him,  Take  me  an  heifer  9 
of  three  years  old,  and  a  she-goat  of  three  years  old, 
and  a  ram  of  three  years  old,  and  a  turtle-dove,  and 
a  young  pigeon.    And  he  took  him  all  these,  and  di-  10 
vided  them  in  the  midst,  and  laid  each  half  over 

3i8.-27-32;    Ex.  4:10,  13;  34:9.     4V.  i.  Ct.  8ff.     5Ex.  14:31.     «ra:i.     7n:28.     8V.  2. 

as  conclusive,  while  the  simultaneous  narration  of  two  episodes,  one  of  which, 
the  covenant  to  give  the  land,  is  transacted  during  the  day,  and  the  other,  the 
promise  of  a  son,  during  the  night,  contributes  to  make  the  duplicate  character 
of  the  text  apparent.  Josh.  xxiv.  iff  (E)  refers  to  a  story  of  Abraham's  call  differ- 
ing from  chaps,  xii.ff,  and  on  this  ground  the  existence  of  an  E  story  corresponding 
to  J,  xii.-xv.,  is  assumed  by  the  critics  a  priori.  The  chapter  being  admittedly 
difficult  and  uncertain  in  the  details  of  analysis,  the  author  has  proceeded  indepen- 
dently, referring  the  reader  for  authorities  to  the  tables  of  Hebraica  iv.  (1888)  and 
for  the  evidence  in  support  of  his  own  analysis  to  Hebraica  for  October,  1890.— 
"The  word  of  Yahweh,"  vs.  i,  for  which  in  E  we  should  expect  "  Elohim  "  (cf. 
xx.  8)  is  explained  as  assimilated  by  R  to  vs.  4. 

*  In  vs.  2  read  Eliezer  of  Damascus  with  margin  R.  V.  The  rendering  of  the 
Chaldee  and  Syriac  versions,  however,  is  only  an  attempt  to  make  sense  out  of  a 
text  perhaps  corrupt,  certainly  confused  by  a  punning  collocation  of  ben-mesek, 
"possessor,"  and  Dammesek,  "Damascus."  All  that  is  clear  is  that  the  servant's 
name  was  Eliezer,  whereas  in  ch.  xxiv.  (J)  he  appears  simply  as  "  Abraham's 
servant." 

t  Critics  invert  the  order  of  26  and  30. 

$  Insert  1-6  after  7-18. — The  impression  one  naturally  receives  that  this  verse 
forms  the  conclusion  of  the  narrative  of  J  (cf.  Ex.  xiv.  31  [J] )  is  probably  correct. 
See  the  article  above  referred  to. 


126  THE  FIRST  BOOK  OF  MOSES, 

1 1  against  the  other :  but  the  birds  divided  he  not.    And 
the  birds  of  prey  came  down  upon  the  carcases,  and 

12  (E)  Abram  drove  them  away.     And  when  the  sun  was  going 
down,  9a  deep  sleep  fell  upon  Abram  :  and,  lo,  an  horror  of  great 

13  darkness  fell  upon  him.    And  he  said  unto  Abram,  Know  of  a 
surety  that  thy  seed  shall  be  a  stranger  in  a  land  that  is 

14  not  theirs,  and  shall  serve  them.  [  .  .  .  ]  and  they  shall  afflict 
them  10four  hundred  years  ;  and  also  that  nation,  whom  they  shall 
serve,  will  I  judge :  and  afterward  shall  they  come  out  with  great 

15  "substance.    But  thou  shalt  go  to  thy  fathers  in  peace  ;  thou 

1 6  shalt  be  buried  in  a  good  old  age.     And  in  the  12fourth 
generation  they  shall  come  hither  again  :  for  the  iniquity 

17  (J)  of  the  13Amorite  is  not  yet  full.*    And  it  came  to  pass, 
that,  when  the  sun  went  down,  and  it  was  dark,  be- 
hold a  "smoking  furnace,t  and  a  flaming  torch  that 

18  15passed  between  these  pieces.    In  that  day  Yahweh 
made  a  covenant  with  Abram,  saying,  Unto  thy  seed 
have  I  given  this  land,  from  the  river  of  Egypt  unto 

19  the  great  river,  the  river  Euphrates:  the  16Kenite,  and 

20  the  Kenizzite,  and  the  Eadmonite,  and  the  Hittite,  and  the  Periz- 

21  zite,  and  the  Rephaim,  and  the  Amorite,  and  the  Canaan  He,  and 
the  Girgashite,  and  the  Jebnsite.t 

16      (P)  (J)  Now  lSarai  Abram 's  wife  bare  him  no  children  :  and 

[  .  .  .  ]  she  had  an  handmaid,  2an  Egyptian,  whose 
2  name  was  Hagar.    And  Sarai  said  unto  Abram,  Be- 
hold now,  Yahweh  hath  restrained  me  from  bearing ; 

»2:2i.  10Cf.  Ex.  12:40.  Ct.  v.  16.  "  12:5;  13:6,  etc.  i2Ex.  6:i6ff.  Ct  v.  14.  "Num. 
•21  :2i  ;  Jos.  24:8,  12.  14Ex.  13:21;  19:18.  16Jer.  34  :  i8f.  Ct.  ch.  17.  16Ex.  3:8,  17; 
*3  '•  5  ;  23  :  z°i  28  ;  33  :  2»  etc.  1Ct.  n  :  30.  2i2  :  16.  Ct.  21 :  21. 

*  Verses  12-16  introduce  a  new  subject  not  connected  with  that  of  vv.  8-ir,  the 
formal  conveyance  of  the  land  by  covenant  to  Abram  (cf.  Jer.  xxxiv.  i8f).  They 
seem  even  discordant  among  themselves  unless  the  four  generations  of  vs.  16  can  be 
supposed  to  equal  the  four  hundred  years  of  vs.  13.  On  this  account  and  because  of 
the  style  and  language  ("Amorite"  is  used  by  E  where  J  employs  "Canaanite")  critics 
regard  these  verses  as  interpolated.  It  is  difficult,  however,  to  assign  an  adequate 
motive  for  interpolation  unless  a  part  of  the  material  at  least  is  derived  from  one  of 
the  sources  (E).  As  between  12  and  17,  vs.  17,  which  resumes  the  thread  of  vs.  12, 
may  perhaps  be  due  to  R  in  the  portion  which  duplicates  vs.  12,  and  12,  17*,  be  the 
true  J  portion  ;  this  however  is  immaterial,  as  the  sense  is  identical. 

t "  Smoke  as  from  a  furnace,"  Kautzsch  and  Socin.  Cf.  Gen.  xix.  28  and  Ex.  xix. 
18  (J). 

£  Supplementary  redaction.    See  note  on  x.  i6ff. 


COMMONLY  CALLED  GENESIS.  127 

go  in,  I  pray  thee,  unto  my  handmaid  ;  it  may  be  that 
I  shall  'obtain  children  by  her.    And  Abram  heark- 

(P)  ened  to  the  voice  Of  Sarai.     And  Sarai  Abram' s  wife    3 
took  Hagar  the  Egyptian,  her  handmaid,  after  Abram  had  dwelt 
ten  years  in  the  *  land  of  Canaan,  and  gave  her  to  Abram  her  hus- 
( J)  band  to  be  his  wife.    And  he  went  in  unto  Hagar,  and   4 
she  conceived :  and  when  she  saw  that  she  had  con- 
ceived, her  mistress  was  despised  in  her  eyes.    6And   5 
Sarai  said  unto  Abram,  6My  wrong  be  upon  thee :  I 
gave  my  handmaid  into  thy  bosom ;  and  when  she  saw 
that  she  had  conceived,  I  was  despised  in  her  eyes: 
'Yahweh  judge  between  me  and  thee.    But  Abram   6 
said  unto  Sarai,  Behold,  thy  maid  is  in  thy  hand ;  do 
to  her  that  which  is  good  in  thine  eyes.    And  Sarai 
dealt  hardly  with  her,  and  she  fled  from  her  face. 
And  the  angel  of  Yahweh  found  her  by  a  fountain  of   7 
water  in  the  wilderness,  by  the  'fountain  in  the  way 
to  Shur.     And  he  said,  Hagar,  Sarai's  handmaid,    8 
whence  earnest  thou?  and  whither  goest  thou?    And 
she  said,  I  flee  from  the  face  of  my  mistress  Sarai. 

(JE)  And  the  angel  of  Yahweh  said  unto  her,  Return  to  thy  mistress,  9 
and  9submit  thyself  under  her  hands.  And  the  angel  of  Yahweh  10 
said  unto  her,  I  will  greatly  multiply  thy  seed,  that  it  shall  not  be 

(j)  numbered  for  multitude.*   And  the  angel  of  Yahweh  said  i  r 
unto  her,  Behold,  thou  art  with  child,  and  shall  bear 
a  son ;  and  thou  shalt  call  his  name  Ishmael,  because 
Yahweh  hath  heard  thy  affliction.    And  he  shall  be  12 

330:3.     4i2:s.    6Ct.  2i:gff.     627:i3.    '31 :  53  ;  Ex.  5 : 21.    8V.  14  ;  20:  i ;  25  : 18.    9Ct.  v.  n. 

*From  the  critical  standpoint  verses  9,  TO,  are  a  harmonistic  interpolation  of  JE 
designed  to  make  possible  a  combination  of  J's  story  of  the  expulsion  of  Hagar 
with  E's,  ch.  £xi.,  of  Hagar  and  Ishmael.  In  order  to  be  able  to  include  both  narra- 
tives it  would  become  necessary  after  the  first  expulsion,  to  bring  Hagar  back 
again,  and  to  omit  the  account  of  Ishmael's  birth,  which,  vs.  nf,  in  the  opinion  of 
critics,  requires  us  to  assume  followed  originally  after  vs.  14.  The  evidence  for  con- 
sidering vs.  gf  harmonistic  is  found  in  the  different  attitude  assumed  toward  Hagar 
from  that  of  the  context.  There  (vs.  n)  Yahweh  is  represented  as  coming  to  the 
rescue  of  Hagar  to  deliver  her  from  unjust  treatment.  To  say  that  Yahweh  has 
heard  her  affliction  is  equivalent  to  a  promise  of  deliverance,  whereas  the  angel  in 
vs.  9  commands  submission.  Moreover  the  repetition  of  the  subject  and  consequent 
dislocation  of  the  angel's  communication  is  very  striking.  Cf.  9**,  ioa,  na.  Verse 
10  may  be  considered  even  an  independent  interpolation.  Cf.  xiii.  16. 


128  THE  FIRST  BOOK  OF  MOSES, 

[as]  a  wild-ass  among  men ;  his  hand  [shall  bej  against 
every  man,  and  every  man's  hand  against  him ;  and 
10he  shall  dwell  in  the  presence  of  all  his  brethren.* 

13  And  she  called  the  name  of  Yahweh  that  spake  unto 
her,  Thou  art  a  God  that  seeth :  for  she  said,  Have  I 

14  even  here  looked  after  him  that  seeth  me?    "Where- 
fore the  well  was  called  Beer-lahai-roi ;  behold,  it  is 

15  (P)  between  Kadesh  and  Bered.  f  .  .  .  ]  \    And  Hagar 

bare  Abram  a  son  :  and  Abram  called  the  name  of  his  son,  which 

1 6  Hagar  bare,  Ishmael.     And  Abram  was  fourscore  and  six  years 
old,  when  Hagar  bare  Ishmael  to  Abram. 

17  ^  And  when  Abram  was  ninety  years  old  and  nine,  Yahweh\  ap- 
peared to  Abram,  and  said  unto  him,  I  am  *God  Almighty  ;  walk 

2  before  me,  and  be  thou  perfect.     And  I  will  make  my  covenant 

3  between  me  and  thee,  and  will  multiply  thee  exceedingly.     And 

4  Abram  fell  on  his  face :   and  God  talked  with  him,  saying,  As 
for  me,  behold,  my  covenant  is  with  thee,  and  thou  shalt  be  the 

J°25:i8.     "2:24,  etc.     »Cf.  ch.  9.     2Ex.6:2. 

*  Kautzsch  and  Socin  translate.  Er  soil  alien  semen  Verwandten  atif  den  Nacken 
sitzen. 

t  Wellhausen  suggests  a  plausible  reading  for  13^,  the  text  in  its  present  shape 
being  unintelligible,  and  translates,  "  And  she  called  the  name  of  Yahweh  that 
spake  unto  her  El-roi :  ("  God  of  vision  "—in  the  passive  sense)  for  she  said,  "  I  have 
seen  God  and  live  after  my  seeing."  (8) 

The  name  of  the  well  (beer)  according  to  the  original  (vowelless)  text  of  the 
Hebrew,  is  L  H  I  R  '  I,  and  the  vowels  supplied  in  the  mind  of  the  narrator  were 
certainly  those  which  afford  the  translation  "  living  one  who  sees."  But  in  Jud.  xv. 
gff  we  have  found  (p.  14)  this  word  L  H  I  supplied  with  the  vowels  e.  i.  to  form  the 
word  "jawbone"  or  "cliff."  If  these  are  the  true  vowels  the  sense  of  the  name 
Beer-lehi-roi  is  "  Well  of  the  conspicuous  cliff,"  or  "  Well  of  Lookout  Rock."  But 
it  is  also  suggested  by  Wellhausen  that  instead  of  R  '  I  we  should  read  R  '  I, 
in  which  case  the  translation  would  be  "Well  of  the  antelope's  jawbone"  (cf. 
Strabo's  Omignathos  and  the  Well  of  the  ass's  jawbone  in  Jud.  xv.  gff),  and  the  mis- 
understanding of  the  name  would  be  accounted  for  through  the  extinction  of  the 
antelope  and  consequent  obsolescence  of  the  word.  The  conjectures  are,  of 
course,  occasioned  by  the  difficulty  of  supposing  a  well  to  go  by  the  name,  "  Well 
of  the  living  pne  who  sees,"  if  indeed  the  Hebrew  be  not  more  insupposable  than 
the  English.  (8) 

%  On  account  of  Ex.  vi.  zff  critics  consider  it  impossible  to  suppose  that  P  violated 
here  and  in  xxi.  ib  his  otherwise  unbroken  use  of  Elohim,  "  God,  '  or  El  Shaddai, 
"  God  Almighty,"  especially  as  the  personal  name  here  would  be  in  discordance 
with  the  first  words  of  address  immediately  following.  The  same  alteration  is 
assumed  to  have  taken  place  here,  which  the  evidence  of  Sam.  Targ.  and  Vulg.  goes 
to  show  took  place  in  vii.  9. 


COMMONLY  CALLED  GENESIS.  129 

father  of  a  multitude  of  nations.     Neither  shall  thy  name  any    5 
more  be  called  Abrajn,  but  thy  name  shall  be  Abraham  :  for  the 
father  of  a  multitude  of  nations  have  I  made  thce.     And  1  will    6 
make  thee  exceeding  fruitful,  and  I  will  make  nations  of  thee, 
and  kings  shall  come  out  of  thee.     And  I  will  establish  my  cove-    7 
nant  between  me,  and  thee  and  thy  seed  after  thee  throughout  their 
generations  for  an  everlasting  covenant,  to  be  a  God  unto  thee  and 
to  thy  seed  after  thee.     And  I  will  give  unto  thee,  and  to  thy  seed    8 
after  thee,  the  land  of  thy  sojournings,  all  the  land  of  Canaan,  for 
an  everlasting  possession  ;  and  I  will  be  their  God.     And  God    9 
said  unto  Abraham,  And  as  for  thee,  thou  shalt  keep  my  covenant, 
thou,  and  thy  seed  after  thee  throughout  their  generations.      This  10 
is  my  covenant,  which  ye  shall  keep,  between  me  and  you  and  thy 
seed  after  thee  j  every  male  among  you  shall  be  circumcised.     And  1 1 
ye  shall  be  circumcised  in  the  flesh  of  your  foreskin  ;  *and  it  shall 
be  a  token  of  a  covenant  betwixt  me  and  you.     And  he  that  is  eight  1 2 
days  old  shall  be  circumcised  among  you,  every  male  throughout 
your  generations,  he  that  is  born  in  the  house,  or  bought  with  money 
of  any  stranger,  which  is  not  of  thy  seed.     He  that  is  born  in  thy  1 3 
house,  and  he  that  is  bought  with  thy  money,  must  needs  be  circum- 
cised :  and  my  covenant  shall  be  in  yotir  flesh  for  an  everlasting 
covenant.     And  the  uncircumcised  male  who  is  not  circumcised  in  14 
the  flesh  of  his  foreskin,  that  soul  shall  be  cut  off  from  his  people  ; 
he  hath  broken  my  covenant. 

And  God  said  unto  Abraham,  As  for  Sarai  thy  wife,  thou  shalt  15 
not  call  her  name  Sarai,  but  Sarah  shall  her  name  be.     And  1 16 
will  bless  her,  and  moreover  I  will  give  thee  a  son  of  her  :  yea,  I 
will  bless  her,  and  she  shall  be  \a  mother  of]  nations  ;  *  kings  of 
peoples  shall  be  of  her.      Then  Abraham  fell  upon  his  face,  and  17 
*  laughed,  and  said  in  his  heart,  Shall  a  child  be  born  unto  him  that 
is  an  hundred  years  old?  and  shall  Sarah,  that  is  ninety  years  old, 
bear  ?     And  Abraham  said  unto  God,  Oh  that  Ishmael  might  live  18 
before  thee  !     And  God  said,  Nay,  but  Sarah  thy  wife  shall  bear  19 
thee  a  son  ;  and  thou  shalt  call  his  name  Isaac  :  *and  I  will  estab- 
lish my  covenant  with  him  for  an  everlasting  covenant  for  his  seed 
after  him.     And  as  for  Ishmael,  I  have  heard  thee  :  behold,  I  20 

89:i2f.     435:n.     6Ct.  iSnzff.     8W.  a,  4,  7,  n,  13,  21. 


130  THE  FIRST  BOOK  OF  MOSES, 

have  blessed  him,  and  will  make  him  fruitful,  and  will  multiply 
him  exceedingly  ;  ''twelve  princes  shall  he  beget,  and  I  will  make 

2 1  him  a  great  nation.     But  my  covenant  will  I  establish  with  Isaac, 
which  Sarah  shall  bear  unto  thee  %at  this  set  time  in  the  next  year. 

22  And  he  left  off  talking  with  him,  and  *God  went  up  from  Abra- 

23  ham.     And  Abraham  took  Ishmael  his  son,  and  all  that  were  born 
in  his  house,  and  all  that  were  bought  with  his  money,  every  male 
among  the  men  of  Abraham's  house,  and  circumcised  the  flesh  of 
their  foreskin  loin  the  selfsame  day,  as  God  had  said  unto  him. 

24  And  Abraham  was  ninety  years  old  and  nine,  when  he  was  cir- 

25  ctimcised  in  the  flesh  of  his  foreskin.      And  Ishmael  his  son  was 
11  thirteen  years  old,  when  he  was  circumcised  in  the  flesh  of  his 

26  foreskin.     In  the  selfsame  day  was  Abraham  circumcised,  and 

27  Ishmael  his  son.     And  all  the  men  of  his  house,  those  born  in  the 
house,  and  those  bought  with  money  of  the  stranger,  were  circum- 
cised with  him. 

18     (J)  And  Yahweh  appeared  unto  him  by  the  aoaks*  of 
Mamre,  as  he  sat  in  the  tent  door  2in  the  heat  of  the 

2  day ;  and  he  lift  up  his  eyes  and  looked ,  and,  lo,  three 
men  stood  over  against  him :  and  when  he  saw  them, 
3he  ran  to  meet  them  from  the  tent  door,  and  bowed 

3  himself  to  the  earth,  and  said,  4My  lord,  5if  now  I 
have  found  favour  in  thy  sight,  pass  not  away,  I  pray 

4  thee,  from  thy  servant :  let  now  a  little  water  be 
fetched,  and  wash  your  feet,  and  rest  yourselves  un- 

5  der  6the  tree :  and  I  will  fetch  a  morsel  of  bread,  and 
comfort  ye  your  heart ;  after  that  ye  shall  pass  on : 
'forasmuch  as  ye  are  come  to  your  servant.    And  they 

6  said,  So  do,  as  thou  hast  said.     And  Abraham  has- 
tened into  the  tent  unto  Sarah,  and  said,  Make  ready 
quickly  three  measures  of  fine  meal,  knead  it,  and 

7  make  cakes.    And  Abraham  ran  unto  the  herd,  and 
fetched  a  calf  tender  and  good,  and  gave  it  unto  the 

8  servant ;  and  he  hasted  to  dress  it.    And  he  took  but- 

72S:i6.  82i:2.  935:i3-  107:n,i3-  V.  26.  "Ct.  21 :9,  14,  15,  16.  '13 :  18.  83:8. 
324:  17;  29: 13;  33:4.  432:5,  18,  etc.  Cf.  ig:2ff.  5i9  : 19  ;  30:27  ;  32  :$  ;  33  :  8,  10,  etc. 
6V.  8.  Ct.  v.  i.  7ig:8;  33  : 10 ;  38:26;  Num.  10:31 ;  14:43.  €1.41:39. 

*  Better,  perhaps,  "  oak."    Cf.  vv.  4  and  8  and  note  on  Gen.  xiii.  18. 


COMMONLY  CALLED  GENESIS.  131 

ter,  and  milk,  and  the  calf  which  he  had  dressed,  and 
set  it  before  them ;  and  he  stood  by  them  under  the 
tree,  and  they  did  eat.     And  they  said  unto  him,    9 
Where  is  Sarah  thy  wife?    And  he  said,  Behold,  in 
the  tent.    And  he  said,  9I  will  certainly  return  unto  10 
thee  when  the  season  cometh  round  ;  and,  lo,  Sarah 
thy  wife  shall  have  a  son.    And  Sarah  heard  in  the 
tent  door,  which  was  behind  him.    Now  Abraham  and  1 1 
Sarah  were  "old,  [and]  well  stricken  in  age ;  it  had 
ceased  to  be  with  Sarah  after  the  "manner  of  women. 
And  nSarah  laughed  within  herself,  saying,  After  I  12 
am  waxed  old  shall  I  have  pleasure,  my  lord  being  old 
also?    And  Yahweh  said  unto  Abraham,  Wherefore  13 
did  Sarah  laugh,  saying,  Shall  I  of  a  surety  bear  a 
child,  which  am  old  ?    Is  any  thing  too  hard  for  Yah-  14 
weh  ?    At  the  set  time  I  will  return  unto  thee,  when 
the  season  cometh  round,  and  Sarah  shall  have  a  son. 
Then  Sarah  denied,  saying,  I  laughed  not;  for  she  15 
was  afraid.    And  he  said,  Nay ;  but  thou  didst  laugh.* 

And  the  men  rose  up  from  thence,  and  "looked  to-  16 
ward  Sodom :  and  Abraham  went  with  them  13to  bring 
them  on  the  way.     And  Yahweh  said,  Shall  1  hide  from  Abra-  1 7 
ham  that  which  I  do:  seeing  that  Abraham  shall  surely  become  18 
a  great  and  mighty  nation,  and  all  the  unat  ions  of  the  earth  shall 
be  blessed  in  him?    For  I  have  known  him,  to  the  end  that  he  19 
may  command  his  children  and  his  household  after  him,  that  they 
may  keep  the  way  of  Yahweh,  to  do  justice  and  judgement ;  to  the 
end  that  Yahweh  may  bring  upon  Abraham  that  which  he  hath 
spoken  of  him.f    And  Yahweh  said,  Because  15the  cry  20 

82i:i.  '24:  i  ;  21:7.  10Ct.  31:35.  nCt.  17:  i7;zi:6f,  9;  26:8.  "19  :2jt ;  Num.  21 :2o. 
"12:20.  "Of.  22:18;  26:4.  Ct.  12:3;  28:14.  154  =  io  13:13. 

*The  name  Isaac  has  given  rise  to  many  etymologizing  stories  which  seek  in 
various  ways  to  connect  it  with  the  stem  £  H  Q  "to  laugh."  Thus  in  xvii.  17  (P), 
"  Abram  laughed ;"  here  (J),  "  Sarah  laughed."  In  (E)  xxi.  6a  Sarah  says  "God 
hath  prepared  laughter  for  me,"  and  so  names  the  child  Yt'f hag ;  but  the  same 
author  has  a  further  play  upon  the  name  in  verse  9  of  the  same  chapter.  Xxi.  6b 
seems,  further,  to  be  a  different  version  (J)  from  6a  (E)  of  the  sense  of  Sarah's  utter- 
ance ("Everyone  will  laugh  at  me"),  and  (J)  has  still  a  third  play  upon  the  name 
in  xxvi.  8.  This  reduplication  is  one  of  the  indications  which  point  to  a  collection  of 
popular  traditions  as  the  ultimate  source  of  J  and  E. 

t  Didactic  interpolation. 


132  THE  FIRST  BOOK  OF  MOSES, 

of  Sodom  and  Gomorrah  is  great,  and  because  their 

21  sin  is  very  grievous;  16I  will  go  down  now,  and  see 
whether  they  have  done  altogether  *  according  to  the 
cry  of  it,  which  is  come  unto  me;  and  if  not,  I  will 

22  know.    And  the  men  turned  from  thence,  and  went 
toward  Sodom:   but  Abraham   stood   yet  before  Yahweh.  f 

23  And  Abraham  drew  near,  and  17said,  Wilt  thou  consume  the  right- 

24  eous  with  the  wicked?     Peradventure  there  be  fifty  righteous 
within  the  city :  wilt  thou  consume  and  not  spare  the  place  for 

25  the  fifty  righteous  that  are  therein  ?    That  be  far  from  thee  to  do 
after  this  manner,  to  slay  the  righteous  with  the  wicked,  that  so 
the  righteous  should  be  as  the  wicked;  that  be  far  from  thee: 

26  shall  not  the  Judge  of  all  the  earth  do  right  I    And  Yahweh  said, 
If  I  find  in  Sodom  fifty  righteous  within  the  city,  then  I  will  spare 

27  all  the  place  for  their  sake.     And  Abraham  answered  and  said, 
Behold  now,  I  have  taken  upon  me  to  speak  unto  18the  Lord,  which 

28  am  but  19dust  and  ashes :  peradventure  there  shall  lack  five  of  the 
fifty  righteous:  wilt  thou  destroy  all  the  city  for  lack  of  five? 
And  he  said,  I  will  not  destroy  it,  if  I  find  there  forty  and  five. 

29  And  he  spake  unto  him  yet  again,  and  said,  Peradventure  there 
shall  be  forty  found  there.    And  he  said,  I  will  not  do  it  for  the 

30  forty's  sake.    And  he  said,  Oh  let  not  the  Lord  be  angry,  and  I  will 
speak :  peradventure  there  shall  thirty  be  found  there.    And  he 

31  said,  I  will  not  do  it,  if  I  find  thirty  there.    And  he  said,  Behold 
now,  I  have  taken  upon  me  to  speak  unto  the  Lord :  peradventure 
there  shall  be  twenty  found  there.    And  he  said,  I  will  not  destroy 

32  it  for  the  twenty's  sake.    And  he  said,  Oh  let  not  the  Lord  be  an- 
gry, and  I  will  speak  yet  but  this  once :  peradventure  ten  shall  be 
found  there.    And  he  said,  I  will  not  destroy  it  for  the  ten's  sake. 

!«n  :5,  7;  Ex.  3:8.      17Cf.  Ex.  3a:iiff ;  Num.  14:  i3ff.     Ct.  v.  21.     18is  :2,  8  ;  vv.  soff ; 

EX.   4:10,    13.        192I7.  ^ 

*  The  word  "  cry  "  as  used  by  J  has  a  special  sense.  Oppression  or  evil  doing, 
apart  from  any  protest  or  appeal  of  the  oppressed,  besieges  the  divine  ear  with  its 
clamor.  Abel's  blood,  iv.  10,  Hagar's  wrong,  xvi.  n,  Israel's  oppression,  Ex.  iii.  7, 
produce  a  "cry,"  and  Yahweh  comes  down  to  intervene.  Accordingly,  "cry"  in 
vs.  21  is  something  more  than  "  report  "  or  "  scandal,"  and  Olshausen's  conjectural 
reading  "all"  instead  of  "altogether"  is  to  be  commended.  Yahweh  cannot  doubt 
the  "cry,"  he  comes  down  to  see  whether  they  have  "all"-  gone  astray,  not  to  see 
whether  he  was  "  altogether"  right  in  his  apprehension  of  the  facts.  The  conjecture 
relieves  vs.  21  of  an  unnecessary  load  of  anthropomorphism.  (9) 

tOne  of  the  few  textual  amendments  which  Jewish  tradition  brings  to  light  is 
afforded  in  vs.  22^.  The  present  reading,  violating  the  requirement  of  the  context, 
is  enumerated  among  the  tiqqunei  sopherim  or  "  corrections  of  the  scribes  "  for  an 
original  "  Yahweh  stood  still  before  Abraham,"  which  was  rejected  as  irreverent. 


COMMONLY  CALLED  GENESIS.  133 

And  Yahweh  went  his  way,  as  soon  as  he  had  left  communing  with  33 
Abraham  :*  and  Abraham  returned  unto  his  place. 

'And  the  two  angelsf  came  to  Sodom  at  even ;  and  19 
Lot  sat  in  the  gate  of  Sodom :  and  Lot  saw  them,  and 
'rose  up  to  meet  them ;  and  he  bowed  himself  with 
his  face  to  the  earth ;  and  he  said,  Behold  now,  my    2 
lords,  turn  aside,  I  pray  you,  into  your  servant's 
house,  and  tarry  all  night,  and  wash  your  feet,  and 
ye  shall  rise  up  early,  and  go  on  your  way.    And  they 
said,  Nay ;  but  we  will  abide  in  the  street  all  night. 
And  he  urged  them  greatly ;  and  they  turned  in  unto    3 
him,  and  entered  into  his  house ;  and  he  made  them 
a  feast,  and  did  bake  unleavened  bread,  and  they  did 
eat.    But  before  they  lay  down,  the  men  of  the  city,    4 
[even]  the  men  of  Sodom,  compassed  the  house  round, 
both  young  and  old,  all  the  people  3from  every  quar- 
ter ;   and  they  called  unto  Lot,  and  said  unto-  him,    5 
Where  are  the  men  which  came  in  to  thee  this  night  ? 

!Cf.  Jud.  19.    ai8:iff.    847:21. 

*  Some  of  the  best  critics  regard  vv.  223-330  as  a  didactic  interpolation  designed 
to  relieve  the  appearance  of  wholesale,  undiscriminating  slaughter  of  whole  cities. 
By  means  of  it,  it  is  made  clear  that  all  the  inhabitants  of  the  Kikkar  were  vicious, 
therefore  "the  Judge  of  all  the  earth  "  did  right.  Evidence  for  regarding  the  pas- 
sage as  interpolated  is  found  partly  in  the  contrast  in  the  conception  of  Abraham's 
relation  to  Yahweh  ;  the  familiar  terms  of  the  first  part  of  the  chapter,  and  the  rev- 
erence of  address  here  (cf.  vs.  27) ;  but  mainly  in  its  premature  assumption  that 
Yahweh  intends  to  destroy  the  cities  (cf.  vs.  23  with  vs.  21),  really  a  consequence  of 
ch.  xix.— It  is  significant  that  the  basis  of  chh.  xviii.f  is  characterized  by  an  extreme 
anthropomorphism  (vs.  8,  2off)  like  that  of  the  older  parts  of  J  in  chh.  i.-xi.  If  Well- 
hausen's  conjecture  (see  note  following)  as  to  ch.  xix.  is  correct,  the  story  in  its 
original  form  would  be  intolerable  to  any  of  the  biblical  writers.  In  any  case, 
these  chapters  present  to  the  eye  of  all  critics  the  appearance  of  having  undergone 
systematic  modification  for  the  elevation  of  the  original  material  to  meet  a  higher 
religious  standpoint.  In  favor  of  regarding  J,  the  author  of  the  history,  as  himself 
the  modifier,  is  (a)  the  distinctive  color  of  style  and  language  in  vv.  23-33,  which  is 
indistinguishable  from  J's,  and  (6)  the  frequent  recurrence  of  poetic  words  and 
phrases  in  the  older  material  (cf .  e.  g.  xii.  3  with  xxvii.  29,  Num.  xxiv.  9),  as  if  J  as  a 
whole  were  not  so  much  a  composition  as  a  prose  version  of  ancient  poems.  Cf. 
note  on  ii.  10-15,  an<l  see  Part  III. 

tRead  "the  men"  (cf.  xviii.  220;  xix.  10,  12,  16;  ct.  vs.  15).  Yahweh  is  certainly 
regarded  by  the  story  itself,  vv.  17,  2iff,  as  present  at  Sodom.  The  introduction  of 
xviii.  22ff  stands  connected  with  a  series  of  alterations,  as  in  vs.  13.  Wellhausen 
(Combos,  p.  2/f)  calls  attention  to  evidence  for  an  original  form  of  the  story  in 
which  Yahweh  appears  alone  (cf.  xviii.  3,  10,  17  ;  xix.  10,  i7f). 


134  THE  FIRST  BOOK  OF  MOSES, 

bring  them  out  unto  us,  that  we  may  4know  them. 

6  And  Lot  went  out  unto  them  to  the  door,  and  shut 

7  the  door  after  him.     And  he  said,  I  pray  you,  5my 

8  brethren,  do  not  so  wickedly.     Behold  now,  I  have 
two  daughters  which  have  not  known  man ;  let  me,  I 
pray  you,  bring  them  out  unto  you,  and  do  ye  to  them 
as  is  good  in  your  eyes :  only  unto  these  men  do  noth- 
ing ;  "forasmuch  as  they  are  come  under  the  shadow 

9  of  my  roof.    And  they  said,  Stand  back.    And  they 
said,  This  one  fellow  came  in  to  sojourn,  and  he  will 
needs  be  a  judge :  now  will  we  deal  worse  with  thee, 
than  with  them.     And  they  pressed  sore  upon  the 

10  man,  even  Lot,  and  drew  near  to  break  the  door.    But 
the  men  put  forth  their  hand,  and  brought  Lot  into 

11  the  house  to  them,  and  shut  to  the  door.    And  they 
smote  the  men  that  were  at  the  door  of  the  house  with 
blindness,  both  small  and  great :  so  that  they  wearied 

12  themselves  to  find  the  door.    And  the  men  said  unto 
Lot,  Hast  thou  here  any  besides  ?  son  in  law,  and  thy 
sons,*  and  thy  daughters,  and  whomsoever  thou  hast 

13  in  the  city ;  bring  them  out  of  the  place :  for  we  will 
destroy  this  place,  because  7the  cry  of  them  is  waxen 

great  before  Yahweh ;  and  Yahweh  hath  sent  ns  to  destroy 

14  it.    And  Lot  went  out,  and  spake  unto  his  sons  in  law, 
which  married  his  daughters,  and  said,  Up,  get  you 
out  of  this  place ;  for  Yahweh  will  destroy  the  city. 
But  he  seemed  unto  his  sons  in  law  as  one  that  mocked. 

15  And  when  the  morning  "arose,  then  the  angels  hast- 
ened Lot,  saying,  Arise,  take  thy  wife,  and  thy  two 
daughters  which  are  here ;  lest  thou  be  consumed  in 

16  the  "iniquity  of  the  city.    But  he  lingered;  and  the 
men  laid  hold  upon  his  hand,  and  upon  the  hand  of 
his  wife,  and  upon  the  hand  of  his  two  daughters: 
Yahweh  being  merciful  unto  him :  and  they  brought 

17  him  forth,  and  set  him  without  the  city.     And  it 

44:i,  etc.    ^29:4.    6i8:5,  etc.    7i8:aof.     ^32:24,  26.     "4:13. 
*  Read  "thy  sons-in-law."    Cf.  vs.  14.    (10) 


COMMONLY  CALLED  GENESIS.  135 

came  to  pass,  when  they  brought  them  forth  abroad, 
that  he  said,  Escape  for  thy  life :  look  not  behind  thee, 
neither  stay  thou  in  all  the  Plain ;  escape  to  the 
mountain,  lest  thou  be  consumed.    And  Lot  said  unto  18 
them,  Oh,  not  so,  my  lord :  behold  now,  thy  servant  19 
hath  10found  grace  in  thy  sight,  and  thou  hast  mag- 
nified thy  mercy,  which  thou  hast  shewed  unto  me  in 
saving  my  life ;  and  I  cannot  escape  to  the  mountain, 
lest  evil  overtake  me,  and  I  die :  behold  now,  this  city  20 
is  near  to  flee  unto,  and  it  is  a  little  one :  Oh,  let  me 
escape  thither,  (is  it  not  a  little  one?)  and  my  soul 
shall  live.    And  he  said  unto  him,  See,  I  have^ac-  21 
cepted  thee  concerning  this  thing  also,  that  I  will  not 
overthrow  the  city  of  which  thou  hast  spoken.    Haste  22 
thee,  escape  thither ;  for  I  cannot  do  any  thing  till 
thou  be  come  thither.    "Therefore  the  name  of  the 
city  was  called  Zoar.    13The  sun  was  risen  upon  the  23 
earth  when  Lot  came  unto  Zoar.   Then  Yahweh  rained  24 
upon  Sodom  and  Gomorrah  brimstone  and  fire  from 
Yahweh  out  of  heaven ;  and  he  overthrew  those  cities,  25 
and  all  the  Plain,  and  all  the  inhabitants  of  the  cities, 
and  that  which  grew  upon  the  ground.  [  .  .  .  ]    But  26 
his  wife  looked  back  from  behind  him,  and  she  became 
a  pillar  of  salt.     And  Abraham  gat  up  early  in  the  27 
morning  to  14the  place  where  he  had  stood  before  Yah- 
weh :  and  he  looked  toward  Sodom  and  Gomorrah,  and  28 
toward  all  the  land  of  the  Plain,  and  beheld,  and,  lo, 
the  smoke  of  the  land  went  up  15as  the  smoke  of  a  fur- 
nace. 

(P) — And  it  came  to  pass,  when  God  destroyed  the  cities  of  the  29 
Plain,  that  God  remembered  Abraham,  and  sent  Lot  out  of  the 
midst  of  the  overthrow,  when  he  overthrew  the  cities  in  the  which 
Lot  dwelt*— 

(J)  And  Lot  went  up  out  of  Zoar,  and  dwelt  in  the  30 
mountain,  and  his  two  daughters  with  him ;  for  he 

16i8:3,  etc.     U4  -.7;  32:20.     122:24,  etc.     1332:3i.     14i8  116,22.     18i5  : 17  ;  Ex.  19  :i8. 
*  Verse  29  should  perhaps  be  inserted  after  xiii.  tza. 


136  THE  FIRST  BOOK  OF  MOSES, 

feared  to  dwell  in  Zoar :  and  he  dwelt  in  a  cave,  he  and 

31  his  two  daughters.    And  the  16firstborn  said  nnto  the 
'"younger,  Our  father  is  old,  and  there  is  not  a  man 
in  the  earth  to  come  in  unto  us  after  the  manner  of 

32  all  the  earth :  come,  let  us  make  our  father  drink 
wine,  and  we  will  lie  with  him,  that  we  may  preserve 

33  seed  of  our  father.    And  they  made  their  father  drink 
wine  that  night :  and  the  firstborn  went  in,  and  lay 
with  her  father ;  and  he  knew  not  when  she  lay  down, 

34  nor  when  she  arose.    And  it  came  to  pass  on  the  mor- 
row, that  the  firstborn  said  unto  the  younger,  Behold, 
I  lay  yesternight  with  my  father :  let  us  make  him 
drink  wine  this  night  also;  and  go  thou  in,  and  lie 
with  him,  that  we  may  preserve  seed  of  our  father. 

35  And  they  made  their  father  drink  wine  that  night  also: 
and  the  younger  arose,  and  lay  with  him ;  and  he  knew 

36  not  when  she  lay  down,  nor  when  she  arose.    Thus 
were  both  the  daughters  of  Lot  with  child  by  their 

37  father.    And  the  firstborn  bare  a  son,  and  called  his 
name  Moab-  17thesameis  the  father  of  the  Moabites 

38  unto  this  day.    And  the  younger;  she  also  bare  a  son, 
and  called  his  name  Ben-ammi :  17the  same  is  the  fa- 
ther of  the  children  of  Ammon  unto  this  day.* 

20     (E)  'And  Abraham  journeyed  from  thence  toward  the 
land  of  the  South,  and  dwelt  2between  Kadesh  and  Shur ; 

2  and  he  sojourned  in  Gerar.     And  Abraham  said  of  Sarah 
his  wife,  She  is  my  sister  :   and  Abimelech  king1  of  Gerar 

3  sent,  and  took  Sarah.  [  .  .  .  ]     But  3God  came  to  Abim- 

16Cf.  29:26.  Ct.  29:  i6f.  i74:2of,  etc.  ^Ct.  12  :  toff ;  ch.  26.  2i6:i4.  »vv.  6: 11,  13,  17. 
etc.  ;  Ex.  3  : 13!:.  Ct.  4:1,  etc. 

*The  passage,  xix.  30-38,  is  a  repulsive  exhibition  of  the  malignant  wit  of  the 
people,  exercised  upon  the  names  of  the  kindred  tribes  Ammon  and  Moab,  the  first 
by  a  punning  etymology  being  derived  from  ben-ammi,  "son  of  my  people,"  and 
the  second,  in  an  equally  forced  derivation,  from  mai,  "water,"  or  the  preposition 
min^  "  from,"  and  ad,  "father." — The  implied  contrast  in  feeling  toward  Moab  and 
Ammon  with  that  of  previous  chapters  (cf .  Dt.  ii.  9  and  19),  is  sufficient  to  prove 
a  diverse  origin  for  the  traditions,  the  present  saga  perhaps  reflecting  the  exasper- 
ated feeling  of  Israel  during  the  Syrian  wars  (II.  Kings  xiii.  20;  Amos  i.  13;  Dt. 
xxiii.  3)  but  does  not  warrant  the  assumption  of  diverse  authorship.  See  note  to 
xviii.  33. 


COMMONLY  CALLED  GENESIS.  137 

elech  4in  a  dream  of  the  night,  and  said  to  him,  Behold, 
thou  art  but  a  dead  man,  because  of  the  woman  which 
thou  hast  taken  ;  for  she  is  a  man's  wife.    Now  Abimelech    4 
had  not  come  near  her  :  and  he  said,  Lord,  wilt  thou  slay 
even  a  righteous  nation  ?     Said  he  not  himself  unto  me,    5 
She  is  my.  sister  ?  and  she,  even  she  herself  said,  He  is  my 
brother  :  in  the  integrity  of  my  heart  and  the  innocency 
of  my  hands  have  I  done  this.     And  God  said  unto  him    6 
4in  the  dream,  Yea,  I  know  that  in  the  integrity  of  thy 
heart  thou  hast  done  this,  and  I  also  withheld  thee  from 
sinning  against  me  :  therefore  suffered  I  thee  not  to  touch 
her.     Now  therefore  restore  the  man's  wife  ;  for  5he  is  a    7 
prophet,  and  he  shall  pray  for  thee,  and  thou  shalt  live  : 
and  if  thou  restore  her  not,  know  thou  that  thou  shalt 
surely  die,  thou,  and  all  that  are  thine.      And  Abimelech    8 
rose  early  in  the  morning,  and  called  all  his  servants,  and 
told  all  these  things  in  their  ears  :  and  the  men  were  sore 
afraid.     Then  Abimelech  called  Abraham,  and  said  unto    9 
him,  What  hast  thou  done  unto  us  ?  and  wherein  have  I 
sinned  against  thee,  that  6thou  hast  brought  on  me  and  on 
my  kingdom  a  great  sin  ?  thou  hast  done  deeds  unto  me 
that  ought  not  to  be  done.      And  Abimelech  said  unto  10 
Abraham,  What  sawest  thou,  that  thou  hast  done  this 
thing  ?    And  Abraham  said,  Because  I  thought,  Surely  the  1 1 
fear  of  God  is  not  in  this  place  ;  and  they  will  slay  me  for 
my  wife's  sake.     And  moreover  she  is  7indeed  my  sister,  12 
the  daughter  of  my  father,  but  not  the  daughter  of  my 
mother;  and  she  became  my  wife:  and  it  came  to  pass,  when  13 
8God  caused  me  to  "wander  from  my  father's  house,  that  I 
said  unto  her,  This  is  thy  kindness  which  thou  shalt  shew 
unto  me  ;  at  every  place  whither  we  shall  come,  say  of  me, 
He  is  my  brother.     And  Abimelech  10took  sheep  and  oxen,  14 
and  menservants  and  womenservants,  and  gave  them  unto  Abra- 
ham, and  restored  him  Sarah  his  wife.      And  Abimelech  15 
said,  Behold,  my  land  is  before  thee  :  dwell  where  it  pleas- 

4is:i;  21:12,14;  22:1,3;  28:12;  31:10,24;  37:5,9,19;  40;  41;  46:2;  Num.  12:6. 
5Num.  12:6.  6Ex.  32:21.  7Jos.  7:20.  Ct.  18:13.  8Jos.  24:2^  '37:15.  10Cf.  21:27. 
Ct.  12 : 16. 


138  THE  FIRST  BOOK  OF  MOSES, 

1 6  eth  thee.     And  unto  Sarah  he  said,  Behold,  I  have  given 
thy  brother  a  thousand  pieces  of  silver  :  behold,  it  is  for 
thee  a  covering  of  the  eyes  to  all  that  are  with  thee  ;  and 

1 7  in  respect  of  all  thou  art  righted.     And  Abraham  prayed 
unto  God  :  and  God  healed  Abimelech,  and  his  wife,  and 

1 8  his  "maidservants  ;  and  they  bare  children.      For  Yahweh 
had  fast  closed  up  all  the  wombs  of  the  house  of  Abimelech,  because 
of  Sarah  Abraham's  wife.* 

21     (J)  And  Yahweh  visited  Sarah  'as  he  had  said, 

2  (P)  (J)  and  Yahweh  did  unto  Sarah  2as  he  had  spoken.      And 

Sarah  conceived,  and  bare  Abraham  3a  son  in  his  old 

3  (P)  age,  at  the  *set  time  of  which  God  had  spoken  to  him.     And 
Abraham  called  the  name  of  his  spn  that  was  born   unto  him, 

4  whom  Sarah  bare  to  him,  Isaac.     And  Abraham  circumcised  his 
son  Isaac  when  he  was  eight  days  old,  *as  God  had  commanded 

5  him.      And  Abraham  was  an  hundred  years  old,  when  his  son 

6  (K)  Isaac  was  born  unto  him.      And  Sarah  said,  God  hath 
(J)  made  me  to  "laugh : — every  one  that  heareth  will 

7  "laugh  with  me.f — And  she  said,  Who  would  have  said 
unto  Abraham,  that  Sarah  should  give  children  suck? 
for  I  have  borne  him  3a  son  in  his  old  age. 

8  (E)  And  the  child  grew,  and  was  weaned  :   and  Abra- 
ham made  a  great  feast  on  the  day  that  Isaac  was  weaned. 

9  'And  Sarah  saw  the  son  of  Hagar  the  Egyptian,  which 
10  she  had  borne  unto  Abraham,  mocking.  J     Wherefore  she 

said  unto  Abraham,  Cast  out  this  bondwoman  and  her  son: 

"21: 10-13;  30:3;  31:33;  Ex.  2  =  5,  etc.  Ct.  v.  14  ;  16:2-8;  30:7-18,  etc.  ^iS^off; 
2i7:i6,  21.  3V.  7;  37:3  ;  44:20.  4i7:2i.  5i7:i2,  19.  6Ct.  17  : 17  ;  18  : 12  ;  v.  9  ;  26:  8.  7Ct. 
16  : 4!!  and  25 : 9. 

*  Ch.  xxi.  affords  evidence  both  of  abbreviation  and  retouching.  Yahweh  in  vs. 
18  in  contrast  to  Elohim^  used  universally  by  E  previous  to  Ex.  iii.  13  for  the  same 
reason  that  P  uses  it  previous  to  Ex.  vi.  2,  calls  attention  to  the  content  of  vs.  18, 
which  appears  to  be  a  substitute  post  eventum  for  something  omitted  between 
verses  2  and  3  to  which  vv.  6  and  17  also  refer.  The  second  clause  of  vs.  14  similarly 
appears  from  the  language  (J  alone  uses  shiphcah,  "maidservant,"  E  always 
'amah,  cf.  vs.  17)  to  be  interpolated.  Cf.  xxi.  27,  and  note  to  xxi.  25. 

t  Translate,  perhaps,  "  will  laugh  at  me  "  (Job.  v.  22  ;  xxix.  7,  18,  22  ;  Ps.  lix.  9) ; 
and  transpose  the  clause,  as  suggested  by  Budde  (Urgeschichte  p.  224),  to  the  middle 
of  vs.  7.  For  the  repeated  plays  upon  the  name  Isaac,  cf.  note  to  xviii.  15. 

$From  the  same  stem  as  Isaac.  Cf.  note  to  xviii.  15.— Translate  with  margin 
(R.  V.)  "playing"  (xxvi.  8;  Ex.  xxxii.  6;  Jud.  xvi.  25,  etc.). 


COMMONLY  CALLED  GENESIS.  139 

for  the  son  of  this  bondwoman  shall  not  be  heir  with  my 
son,  even  with  Isaac.     And  the  thing  was  very  grievous  in  1 1 
Abraham's  sight  on  account  of  his  son.     And  God  said  un-  1 2 
to  Abraham,  Let  it  not  be  grievous  in  thy  sight  because  of 
the  lad,  and  because  of  thy  bondwoman  ;  in  all  that  Sarah 
saith  unto  thee,  hearken  unto  her  voice  ;  for  in  Isaac  shall 
thy  seed  be  called.     And  also  of  the  son  of  the  bondwoman  13 
will  I  make  a  nation,  because  he  is  thy  seed.     8And  Abra-  14 
ham  rose  up  early  in  the  morning,  and  took  bread  and  a 
bottle  of  water,  and  gave  it  unto  Hagar,  putting  it  on  her 
shoulder,  and  the  child,*  and  sent  her  away  :   and  she  de- 
parted, and  wandered  in  the  wilderness  of  9Beer-sheba. 
And  the  water  in  the  bottle  was  spent,  and  she  cast  the  15 
child  under  one  of  the  shrubs.     And  she  went,  and  sat  her  16 
down  over  against  him  a  good  way  off,  as  it  were  a  bow- 
shot :  for  she  said,  Let  me  not  look  upon  the  death  of  the 
child.     And  she  sat  over  against  him,  and  lift  up  her  voice, 
and  wept.f    And  God  heard  the  voice  of  the  lad  :  "and  the  17 
angel  of  God  called  to  Hagar  out  of  heaven,  and  said  unto 
her,  What  aileth  thee,  Hagar?  fear  not;  for  God  hath 
heard  the  voice  of  the  lad  where  he  is.     Arise,  lift  up  the  18 
lad,  and  hold  him  in  thine  hand ;   for  I  will  make  him  a 
great  nation.     And  God  opened  her  eyes,  and  she  saw  a  19 
well  of  water ;  and  she  went,  and  filled  the  bottle  with 
water,  and  gave  the  lad  drink.     [  .  .  .  ]     And  God  was  20 
with  the  lad,  and  he  grew  ;  and  he  dwelt  in  the  wilderness, 
and  became  an  archer.J     And  he  "dwelt  in  the  wilder-  21 

8V.  12  ;  22:  i,  3,  etc.     9V.  27ff;  22:19.     10Cf.  22  :  n.  Ct.  16:  7.     "16:12525:18. 

*  LXX.  have,  "  and  put  the  child  upon  her  shoulder,"  etc.  The  present  Massoretic 
text  is  unhebrew  and  is  supposed  by  critics  to  be  due  to  late  correction  suggested 
by  the  fact  that  according  to  the  chronology  of  P  (cf.  xvii.  25)  Ishmael  must  have 
been  17  or  18  years  old  at  this  time.  The  author,  E,  has  of  course  in  mind  a  very 
little  child.  Cf.  vv.  15,  18,  and  note  following. 

t  Verse  i63  suggests  further  evidence  of  alteration  for  harmonistic  purposes. 
LXX.  have,  "  Therefore  she  sat  down  over  against  him.  And  the  child  lifted  up  its 
voice  and  wept."  Cf.  vs.  i7a,  "God  heard  the  voice  of  the  lad."  Hence  the  ety- 
mology yishma-el  =  "  God  hears."  Ct.  xvi.  n. 

\  Kautzsch  and  Socin  translate  "became  an  archer,  a  bowman."  After  vs.  19  JE 
has  omitted,  "  And  she  called  his  name  Ishmael,"  or  the  equivalent  (cf.  vs.  17),  on 
accountofxvi.n.  (n) 


140  THE  FIRST  BOOK  OF  MOSES, 

ness  of  Paran  :  and  his  mother  took  him  a  wife  out  of  the 
land  of  Egypt.  [  .  .  .  ] 

22  12And  it  came  to  pass  at  that  time,  that  Abimelech  and 
Phicol  the  captain  of  his  host  spake  unto  Abraham,  saying, 

23  God  is  with  thee  in  all  that  thou  doest :   now  therefore 
swear  unto  me  here  by  God  that  thou  wilt  not  deal  falsely 
with  me,  nor  with  my  son,  nor  with  my  son's  son  :  but  ac- 
cording to  the  kindness  that  I  have  done  unto  thee,  thou 
shalt  do  unto  me,  and  to  the  land  wherein  thou  hast  so- 

24-25  journed.  And  Abraham  said,  I  will  swear.  And  Abra- 
ham reproved  Abimelech  because  of  the  well  of  water, 
which  Abimelech 's  servants  had  violently  taken  away.* 

26  And  Abimelech  said,  I  know  not  who  hath  done  this  thing: 
neither  didst  thou  tell  me,  neither  yet  heard  I  of  it,  but  to- 

27  day.    13And  Abraham  took  sheep  and  oxen,  and  gave  them 

28  unto  Abimelech  ;   and  they  two  made  a  covenant.     And 
Abraham  set  seven  ewe  lambs  of  the  flock  by  themselves. 

29  And  Abimelech  said  unto  Abraham,    What  mean  these 

30  seven  ewe  lambs  which  thou  hast  set  by  themselves  ?    And 
he  said,  These  seven  ewe  lambs  shalt  thou  take  of  my 
hand,  that  it  may  be  a  witness  unto  me,  that  I  have  digged 

31  (J)  this  well.f — 14 Wherefore  he  called  that  place  Beer- 

32  sheba ;  "because  there  they  sware  both  of  them.    So 
they  made  a  covenant  at  Beer-sheba :  and  Abimelech 

1226:26ff.     132o:i4.     ^2:24,  etc.     1526:si. 

*  Verse  25  obviously  refers  to  something  now  omitted  originally  parallel  to  xxvi. 
igft.  This  account  of  ch.  xx.f  (E),  is  in  fact  so  remarkably  similar  to  that  of  ch.  xxvi. 
as  to  suggest  the  objection  to  the  analysis,  "  No  compiler  would  permit  materials 
so  incongruous,  or  mutually  exclusive,  to  stand  side  by  side  :  the  analysis  proves 
too  much."  In  weighing  this  objection  the  reader's  attention  is  called  to  the  case 
of  Tatian's  Diatessaron  cited  in  ch.  I.  and  to  the  article  of  Prof.  Moore's  there 
referred  to.  It  is  also  to  be  observed  that  while  JE  permits  chaps,  xx.f  and  xxvi.  to 
stand  so  near  together  with  scarcely  more  of  difference  than  the  appearance  of 
Abraham  in  the  principal  role  in  one  case  and  Isaac  in  the  other,  verse  25  and  the 
determinative  prefix  eth  in  vs.  28  {"the  seven  ewe  lambs  ")  bear  witness  to  a  process 
of  abbreviation  which  ch.  xx.f  has  undergone,  apparently  to  remove  too  great 
coincidence  01  conflict. 

t  According  to  verse  30  the  ceremony  at  "the  Well  of  the  Seven  "  is  a  certification 
of  Abraham's  right  to  the  well,  the  digging  of  which  we  must  suppose  was  related 
in  the  omitted  portions.  In  ch.  xxvi.  the  well,  on  the  contrary,  is  merely  a  witness 
to  the  covenant,  the  fact  of  the  treaty  of  friendship  with  Abimelech  being  brought 
into  the  foreground  and  commemorated  by  the  name,  "  Well  of  the  Oath." 


COMMONLY  CALLED  GENESIS.  141 

rose  up,  and  Phicol  the  captain  of  his  host,  and  "they 
returned  into  the  land  of  the  Philistines.    And  [Abra-  33 
ham]  planted  a  tamarisk  tree  in  Beer-sheba,  1Tand 
called  there  on  the  name  of  Yahweh,  the  Everlasting 
(E)  God. —    And  Abraham  sojourned  in  the  land  of  the  34 
Philistines  many  days.* 

'And  it  came  to  pass  after  these  things,  that  God  did  22 
"prove  Abraham,  and  said  unto  him,  3Abraham  ;   and  he 
said,  Here  am  I.     And  he  said,  Take  now  thy  son,  thine    2 
only  son,  whom  thou  lovest,  even  Isaac,  and  get  thee  into 
the  land  of  4Moriah, ;  t  and  offer  him  there  for  a  burnt  offering 
upon  one  of  the  mountains  which  I  will  tell  thee  of.     And    3 
Abraham  &rose  early  in  the  morning,  and  saddled  his  ass, 
and  took  two  of  his  young  men  with  him,  and  Isaac  his 
son  ;   and  he  clave  the  wood  for  the  burnt  offering,  and 
rose  up,  and  went  unto  the  place  of  which  God  had  told 
him.     On  the  third  day  Abraham  lifted  up  his  eyes,  and    4 
saw  the  place  J  afar  off.      And  Abraham   said  unto  his    5 
young  men,  Abide  ye  here  with  the  ass,  and  I  and  the  lad 
will  go  "yonder  ;  and  we  will  worship,  and  come  again  to 
you.     And  Abraham  took  the  wood  of  the  burnt  offering,    6 
and  laid  it  upon  Isaac  his  son  ;  and  he  took  in  his  hand  the 
fire  and  the  knife  ;  and  they  went  both  of  them  together. 
And  Isaac  spake  unto  Abraham  his  father,  and  said,  7My    7 
father  :  and  he  said,  Here  am  I,  my  son.     And  he  said,  Be- 
hold, the  fire  and  the  wood  :  but  where  is  the  lamb  for  a 
burnt  offering?    And   Abraham   said,  8God  will  provide    8 
himself  the  lamb  for  a  burnt  offering,  my  son  :   so  they 

1626:i,26.  "4:26,  etc.  ^sti,  etc.  2Ex.  16 : 4 ;  20  : 20.  3Vv.  7,  n  ;  27:  i,  18  ;  31  :n; 
37:13;  46:af;  Ex.  3 : 4.  «II.  Chron.  3:  i.  6V.  i.  Cf.  20:  8;  21 114.  '31 :37  ;  Ex.  2: 12  ; 
Num.  23:15.  7vv.  i,  ii  ;  27:  i,  18,  etc.  8v.  14. 

*  In  vs.  33  supply  Isaac  instead  of  "  Abraham  "  of  the  revisers  and  transpose  vv. 
31-33  with  xxvi.  33.  For  this  new  analysis  and  the  conjectural  readings  of  xxii.  2 
and  14  consult  my  article  before  referred  to  in  Hebraica,  April,  1891. 

t"Moriah"  is  regarded  by  all  critics  as  a  late  alteration  connected  with  the 
Jehovistic  verses  of  this  chapter.  Read  "the  Negeb"  as  in  xx.  i ;  xxiv.  62;  Num. 
xiii.  29. 

\  Some  conspicuous  place  with  a  well-known  altar.  Cf.  vs.  9,  "  the  altar  there," 
an  expression  scarcely  to  be  accounted  for  as  "  the  requisite  altar."  (Kautzsch  and 
Socin.) 


142  THE  FIRST  BOOK  OF  MOSES, 

9  went  both  of  them  together.  And  they  came  to  the  place 
which  God  had  told  him  of  ;  and  Abraham  built  the  altar 
there,  and  laid  the  wood  in  order,  and  bound  Isaac  his  son, 

10  and  laid  him  on  the  altar,  upon  the  wood.     And  Abraham 
stretched  forth  his  hand,  and  took  the  knife  to  slay  his  son. 

1 1  And  the  angel  of  Yahweh  *  called  unto  him  out  of  heaven, 
and  said,  "Abraham,  Abraham  :  and  he  said,  Here  am  I. 

1 2  And  he  said,  Lay  not  thine  hand  upon  the  lad,  neither  do 
thou  anything  unto  him  :  for  now  I  know  that  thou  1  Near- 
est God,  seeing  thou  hast  not  withheld  thy  son,  thine  only 

13  son,  from  me.    And  Abraham  lifted  up  his  eyes,  and  looked, 
and  behold,  behind  [him]  a  ram  caught  in  the  thicket  by 
his  horns  :  and  Abraham  went  and  took  the  ram,  and  of- 
fered him  up  for  a  burnt  offering  in  the  stead  of  his  son. 

14  And  Abraham  called  the  name  of  that  place  Yahweh-jireh : 
as  it  is  said  to  this  day,  In  the  mount  of  Yahweh  it  shall  be 

15  ( JE)  provided.    And  the  angel  of  Yahweh  called  unto  Abraham  a 

16  second  time  out  of  heaven,  and  said,  By  myself  have  I  sworn,  saith 
Yahweh,  Because  thou  hast  done  this  thing,  nand  hast  not  withheld 

17  thy  son,  thine  only  son  :  that  in  blessing  I  will  bless  thee,  and  in 
multiplying  I  will  multiply  thy  seed  12as  the  stars  of  the  heaven,  and  as 
13the  sand  which  is  upon  the  sea  shore  ;  and  thy  seed  shall  possess 

1 8  the  gate  of  his  enemies  ;  and  in  thy  seed  shall  all  the  14nations  of  the 

19  (E)  earth  be  blessed  ;  because  thou  hast  obeyed  my  voice,  f     So 
Abraham  returned  unto  his  young  men,  and  they  rose  up 
and  went  together  to  1&Beer-sheba ;   and  Abraham  dwelt 
at  16Beer-sheba. 

20  ( J)  "And  it  came  to  pass  after  these  things,  [  .  .  .  ]  that  \ 

»vv.  i,  7,  etc.  102o:n.  "v.  12.  "15:5-  13Ct.  13:16.  "xS:  18526: 4.  Ct.  12:3  528: 14. 
*62i :  27ff .  "15  :  i ;  22 :  i,  etc. 

*  "Yahweh"  is  accounted  for  by  assimilation  of  vs.  n  to  vs.  15.    Cf.  xxi.  17. 

t  Apart  from  the  use  of  Yahweh  in  the  passage  14^-18,  the  reintroduction  of  the 
angel,  as  by  afterthought,  is  to  the  critic  an  almost  certain  mark  of  interpolation. 
The  little  word  rodh  "again,"  "the  second  time"  in  such  connection  (cf.  xxxv.  9  ; 
Josh.  v.  2-9)  has  a  suspicious  character.  The  object  of  the  assumed  interpolation  of 
the  chapter  is,  of  course,  the  adaptation  to  the  Judsean  point  of  view  of  a  narra- 
tive of  northern  origin,  transmitted  to  us  through  Judaean  hands.  In  vs.  14  read 
uEl-roi"  and  "God"  for  Yahweh-jireh  and  Yahweh.  See  Hebratca,  April,  1891, 
and  cf.  Heb.  note  (12).— Verses  15-18  are  of  the  usual  didactic  character  (cf.  xiii. 
14-17 ;  xv.  13-16 ;  xviii.  i8f),  but  while  mainly  reproducing  the  blessing  of  Abram, 
xii.  1-3,  substitute  "nations"  for  the  "families"  of  xii.  3. 

t  Hebrew,  "and." 


COMMONLY  CALLED  GENESIS.  143 

it  was  told  Abraham,  saying,  Behold,  "Milcah,  1Rshe 
also  hath  borne  children  unto  thy  brother  Nahor :  19Uz  21 
his  firstborn,  and  Buz  his  brother,  and  30Kemuel  the 
father  of  Aram;  and  Chesed,  and  Hazo,  and  Pildash,  22 
and  Jidlaph,  and  Bethuel.    "And  Bethuel  begat  Re-  23 
bekah :  these  eight  did  Milcah  bear  to  Nahor,  Abra- 
ham's brother.    And  his  concubine,  whose  name  was  24 
Reumah,  18she  also  bare  Tebah,  and  Gaham,  and  Ta- 
li ash,  and  "Maacah.* 

(P)  lAnd  the  life  of  Sarah  was  an  hundred  and  seven  and%*& 
twenty  years :  these  were  the  years  of  the  life  of  Sarah.     And    2 
Sarah  died  in  Kiriath-arba  (the  same  is  Hebron),  in  the  land  of 
Canaan.     And  Abraham  came  to  mourn  for  Sarah,  and  to  weep 
for  her.     And  Abraham  rose  up  from  before  his  dead,  and  spake    3 
unto  the  *  children  of  Heth,  saying,  I  am  a  stranger  and  a  sojour-    4 
ner  with  you  :.  *give  me  a  possession  of  a  buryingplace  with  you, 
that  I  may  bury  my  dead  out  of  my  sight.     And  *the  children  of    5 
Heth  answered  Abraham,  saying  unto  him,  Hear  us,  my  lord :    6 
thou  art  a  mighty  prince  among  us :  in  the  choice  of  our  sepul- 
chres bury   thy  dead  j  none  of  us  shall  withhold  from  thee  his 
sepulchre,  but  that  thou  mayest  bury  thy  dead.     And  Abraham    7 
rose  up,  and  bowed  himself  to  the  people  of  the  land,  even  to  the 
children  of  Heth.     And  he  communed  with  them,  saying,  If  it  be    8 
your  mind  that  I  should  bury  my  dead  out  of  my  sight,  hear  me, 
and  intreat  for  me  to  Ephron  the  son  of  Zohar,  that  he  may  give    9 
me  the  cave  of  Machpelah,  which  he  hath,  which  is  in  the  end  of 
his  field  j  for  the  full  price  let  him  give  it  to  me  in  the  midst  of 
you  for  a  possession  of  a  buryingplace.     Now  Ephron  was  sitting  10 

17n:29.  18V.  24  ;  4:4,  22,  26;  10:  21 ;  19:38.  19Ct.  10: 15,  23.  20Ct.  io:22f.  2124:4,io, 
24.  22Dt.  3:14;  Jos.  12:5;  13:11,13.  *2$  :7,  17,  etc.  avv.  5,  7,  10,  16,  18,  20;  25:10; 
49  : 32.  Ct.  12  : 6,  etc.  349  :  zgf .  Ct.  33  : 19  ;  Jos.  24  : 32. 

*  The  significance  of  this  brief  genealogical  table  is  not  apparent  in  the  present 
condition  of  the  text.  Eliminate  however  the  non-J  portions,  and  verse  20  conies 
into  immediate  connection  with  Sarah's  unexpected  fruitfulness  in  xxi.  7  on  the 
one  hand,  while  on  the  other  this  table  of  the  twelve  tribes  of  north  Semitic  stock, 
including  the  genealogy  of  Rebekah,  stands  immediately  before  the  list  of  twelve 
tribes  of  south  Semitic  stock  (Keturites)  in  xxv.  1-5.  This  latter  passage,  however, 
is  supposed  to  have  preceded  ch.  xxiv.  on  account  of  the  apparent  reference  in  xxiv. 
36  to  xxv.  5.  The  story  of  Isaac's  marriage  with  Rebekah  then  followed  a  few  lines 
after  Rebekah1  s  genealogy. 


144  THE  FIRST  BOOK  OF  MOSES, 

in  the  midst  of  the  children  of  Heth  :  and  Ephron  the  Hittite 
answered  Abraham  in  the  audience  of  the  children  of  Heth,  even 

1 1  of  all  that  went  in  at  the  gate  of  his  city,  saying,  Nay,  my  Lord, 
hear  me  :  the  field  give  I  thee,  and  the  cave  that  is  therein,  I  give 
it  thee  ;  in  the  presence  of  the  sons  of  my  people  give  I  it  thee  : 

12  bury  thy  dead.     And  Abraham  bowed  himself  down  before  the 
J3  people  of  the  land.     And  he  spake  unto  Ephron  in  the  audience  of 

the  people  of  the  land,  saying,  But  if  thou  wilt,  I  pray  thee,  hear 
me  :  I  will  give  the  price  of  the  field  ;  take  it  of  me,  and  I  will 

14  bury  my  dead  there.      And  Ephron  answered  Abraham,  saying 

1 5  unto  him,  My  lord,  hearken  unto  me :  a  piece  of  land  worth  *four 
hundred  shekels  of  silver,  what  is  that  betwixt  me  and  thee  ?  bury 

1 6  therefore  thy  dead.     And  Abraham  hearkened  unto  Ephron  ;  and 
Abraham  weighed  to  Ephron  the  silver,  which  he  had  named  in 
the  audience  of  the  children  of  Heth,  four  hundred  shekels  of 

1 7  silver,  current  [money]  with  the  merchant.     So  the  field  of  Eph- 
ron, which   was  in  Machpelah,  which  was  before  Mamre,  the 
field,  and  the  cave  which  was  therein,  and  all  the  trees  that  were 
in  the  field,  that  were  in  all  the  border  thereof  round  about,  were 

1 8  made  sure  unto  Abraham  for  a  possession  in  the  presence  of  the 
children  of  Heth,  before  all  that  went  in  at  the  gate  of  his  city. 

19  And  after  this,  Abraham  buried  Sarah  his  wife  in  the  cave  of 
the  field  of  Machpelah  before  Mamre  (the  same  is  Hebron],  in 

20  the  land  of  Canaan.     And  the  field,  and  the  cave  that  is  therein, 
were  made  sure  unto  Abraham  for  a  possession  of  a  bury  ing- 
place  by  the  children  of  Heth. 

24     (J)  JAnd  Abraham  was  old,  [and]  well  stricken  in 
age :  and  Yahweh  had  blessed  Abraham  in  all  things. 

2  And  Abraham  said  unto  3his  servant,  the  elder  of  his 
house,  that  ruled  over  all  that  he  had,  Tut,  I  pray 

3  thee,  thy  hand  under  my  thigh  :  and  I  will  make  thee 
swear  by  Yahweh,  the  God  of  heaven  and  the  God  of 
earth,  that  thou  shalt  not  take  a  wife  for  my  son  of 
the  daughters  of  the  Canaanites,  "among  whom  I 

4  dwell :  but  thou  shalt  go  unto  6my  country,  and  to  my 

5  kindred,  and  take  a  wife  for  my  son  Isaac.    And  the 

433:i9.     1i8:n.     2Ct.  isrzf.     $47:20.     4ia :  6.  Ct.  23  -.7.     5i2:iff. 


COMMONLY  CALLED  GENESIS.  145 

servant  said  unto  him,  Peradventure  the  woman  will 
not  be  willing  to  follow  me  unto  this  land :  must  I 
needs  bring  thy  son  again  unto  the  land  from  whence 
thou  earnest?    And  Abraham  said  unto  him,  Beware   6 
thou  that  thou  bring  not  my  son  thither  again.    Yah-    7 
weh,  the  God  of  heaven,  that  took  me  from  my  fa- 
ther's house,  and  from  the  land  of  my  nativity,  and 
that  spake  unto  me,  and  that  sware  unto  me,  saying, 
Unto  thy  seed  will  I  give  this  land :  he  shall  send  his 
angel  before  thee,  and  thou  shalt  take  a  wife  for  my 
son  from  thence.    And  if  the  woman  be  not  willing  to   8 
follow  thee,  then  thou  shalt  be  clear  from  this  my 
oath ;  only  thou  shalt  not  bring  my  son  thither  again. 
And  the  servant  put  his  hand  under  the  thigh  of  9 
Abraham  his  master,  and  sware  to  him  concerning 
this  matter.    And  the  servant  took  ten  camels,  of  the  10 
camels  of  his  master,  and  departed ;  'having  all  good- 
ly things  of  his  master's  in  his  hand :  and  he  arose, 
and  went  *  to  Mesopotamia  t  unto  the  city  of  Nahor. 
And  he  made  the  camels  to  kneel  down  without  the  1 1 
city  by  the  well  of  water  at  the  time  of  evening,  the 
time  that  women  go  out  to  draw  water.    And  he  said,  12 

0  Yahweh,  the  God  of  my  master  Abraham,  7send  me, 

1  pray  thee,  good  speed  this  day,  and  shew  kindness 
unto  my  master  Abraham.    Behold,  I  stand  by  the  13 
fountain  of  water ;  and  the  daughters  of  the  men  of 
the  city  come  out  to  draw  water :  and  let  it  come  to  14 
pass,  that  the  damsel  to  whom  I  shall  say,  Let  down 
thy  pitcher,  I  pray  thee,  that  I  may  drink ;  and  she 

6i2:iff.     6V.  2.     727:2o. 

*The  superfluous  "and  departed"  may  be  a  mere  anticipation  of  io£,  to  be 
eliminated  with  LXX.    So  Kautzsch  and  Socin. 

tThe  reading  (R.  V.  margin),  Aram  Naharaim,  i.  e.  Aram  of  the  two  rivers  (in  the 
Amarna  tablets,  Naharind),  is  alone  correct.  It  has  only  an  etymological  resem- 
blance to  "Mesopotamia."  The  region  of  Harran  (xxvii.  43  ;  xxviii.  10,  cf.  xi.  31)  is 
meant,  between  the  Euphrates  and  Chaboras,  and  by  no  means  that  of  "  Ur  of  the 
Chaldees"  between  the  Euphrates  and  Tigris."  P  has  "  Paddan-aram  "  (xxv.  20; 
xxxi.  18,  etc.)  or  Plain  of  Aram.  Both  the  rivers  and  the  plain  are  those  of  Syria 
(Aram)  and  not  of  Assyria,  still  less  of  Babylonia. 
IO 


146  THE  FIRST  BOOK  OF  MOSES, 

shall  say,  Drink,  and  I  will  give  thy  camels  drink 
also:  let  the  same  he  she  that  thou  hast  appointed  for 
thy  servant  Isaac ;  and  therehy  shall  I  know  that  thou 

15  hast  shewed  kindness  unto  my  master.    And  it  came 
to  pass,  before  he  had  done  speaking,  that,  behold, 
8Rebekah  came  out,  who  was  born  to  Bethuel  the  son 
of  Milcah,  the  wife  of  Nahor,  Abraham's  brother, 

1 6  with  her  pitcher  on  her  shoulder.    And  the  damsel 
was  9yery  fair  to  look  upon,  a  virgin,  neither  had  any 
man  10known  her :  and  she  went  down  to  the  fountain, 

17  and  filled  her  pitcher,  and  came  up.     And  the  ser- 
vant ran  to  meet  her,  and  said,  Give  me  to  drink,  I 

1 8  pray  thee,  a  little  water  of  thy  pitcher.     And  she 
said,  Drink,  my  lord :  and  she  hasted,  and  let  down 

19  her  pitcher  upon  her  hand,  and  gave  him  drink.    And 
when  she  had  done  giving  him  drink,  she  said,  I  will 
draw  for  thy  camels  also,  until  they  have  done  drink- 

20  ing.    And  she  hasted,  and  emptied  her  pitcher  into 
the  utrough,  and  ran  again  unto  the  well  to  draw,  and 

21  drew  for  all  his  camels.     And  the  man  looked  sted- 
fastly  on  her;  holding  his  peace,  to  know  whether 
Yahweh  had  made  his  journey  ''prosperous  or  not. 

22  And  it  came  to  pass,  as  the  camels  had  done  drinking, 
that  the  man  took  a  golden  ring  of  half  a  shekel 
weight,  and  two  bracelets  for  her  hands  of  ten  shekels 

23  weight  of  gold ;  and  said,  Whose  daughter  art  thou  ? 
tell  me,  I  pray  thee.    Is  there  room  in  thy  father's 

24  house  for  us  to  lodge  in  ?    And  she  said  unto  him,  I 
am  8the  daughter  of  Bethuel  the  son  of  Milcah,  which 

25  she  bare  unto  Nahor.    She  said  moreover  unto  him, 
We  have  both  straw  and  provender  enough,  and  room 

26  to  lodge  in.    And  the  man  bowed  his  head,  and  wor- 

27  shipped  Yahweh.    And  he  said,  Blessed  be  Yahweh, 
the  God  of  my  master  Abraham,  who  hath  not  for- 
saken "his  mercy  and  his  truth  toward  my  master : 

•22:23;  11:29.      9i2:n.     104:i;   19:5,8.      n29t3;  30:38.      12Vv.  40,  42,  56;  39:2^  23. 
18V.  49 ;  32  :  ii ;  47  : 29  ;  Ex.  34  : 6  ;  Jos.  2  : 14. 


COMMONLY  CALLED  GENESIS.  147 

as  for  me,  Yahweh  hath  led  me  in  the  way  to  the 
house  of  my  master's  brethren.    And  the  damsel  ran,  28 
and  told  her  mother's  house  according  to  these  words. 
And  Rebekah  had  a  brother,  and  his  name  was  Laban :  29 
— and  Laban  ran  out  unto  the  man,  unto  the  foun- 
tain.—   And  it  came  to  pass,  when  he  saw  the  ring,  30 
and  the  bracelets  upon  his  sister's  hands,  and  when  he 
heard  the  words  of  Rebekah  his  sister,  saying,  Thus 
spake  the  man  unto  me  ;*  that  he  came  unto  the  man ; 
and,  behold,  he  stood  by  the  camels  at  the  fountain. 
And  he  said,  Come  in,  13thou  blessed  of  Yahweh,  31 
wherefore  standest  thou  without?  for  I  have  pre- 
pared the  house,  and  room  for  the  camels.    And  the  32 
man  came  t  into  the  house,  and  he  ungirded  the  cam- 
els ;  and  he  gave  straw  and  provender  for  the  camels, 
and  water  to  wash  his  feet  and  the  men's  feet  that 
were  with  him.    And  there  was  set  meat  before  him  33 
to  eat :  but  he  said,  I  will  not  eat,  until  I  have  told 
mine  errand.    And  he  said,  Speak  on.    And  he  said,  34 
I  am  Abraham's  servant.    And  Yahweh  hath  blessed  35 
my  master  greatly ;  and  he  is  become  great :  and  he 
hath  given  him  "flocks  and  herds,  and  silver  and  gold, 
and  menservants  and  maidservants,  and  camels  and 
asses.    And  Sarah  my  master's  wife  bare  a  son  to  my  36 
master  when  she  was  old:  16and  unto  him  hath  he 
given  all  that  he  hath.    16And  my  master  made  me  37 
swear,  saying,  Thou  shalt  not  take  a  wife  for  my  son 
of  the  daughters  of  the  Canaanites,  in  whose  land  I 
dwell ;  but  thou  shalt  go  unto  my  father's  house,  and  38 
to  my  kindred,  and  take  a  wife  for  my  son.     And  I  39 
said  unto  my  master,  Peradventure  the  woman  will 
not  follow  me.    And  he  said  unto  me,  Yahweh,  before  40 
whom  I  walk,  will  send  his  angel  with  thee,  and  pros- 
per thy  way ;  and  thou  shalt  take  a  wife  for  my  son 

1 '26:29.     14ia:i6;  13:2;  30:43;  32:5.     16Cf.  25:5.     »«Vv.  3-8. 

*  The  true  position  of  agd  would  seem  to  be  between  30  a  and  b. 

t  Read  with  Vulg.,  "  And  he  [Laban]  brought,"  etc. 


148  THE  FIRST  BOOK  OF  MOSES, 

41  of  my  kindred,  and  of  my  father's  house:  then  shalt 
thou  be  clear  from  my  oath,  when  thou  comest  to  my 
kindred  ;*  and  if  they  give  her  not  to  thee,  thou  shalt 

42  be  clear  from  my  oath.    I7And  I  came  this  day  unto 
the  fountain,  and  said,  0  Yahweh,  the  God  of  my 
master  Abraham,  if  now  thou  do  prosper  my  way 

43  which  I  go  :  behold,  I  stand  by  the  fountain  of  water  ; 
and  let  it  come  to  pass,  that  the  maiden  which  com- 
eth  forth  to  draw,  to  whom  I  shall  say,  Give  me,  I 

44  pray  thee,  a  little  water  of  thy  pitcher  to  drink  ;  and 
she  shall  say  to  me,  Both  drink  thou,  and  I  will  also 
draw  for  thy  camels  :  let  the  same  be  the  woman 
whom  Yahweh  hath  appointed  for  my  master's  son. 

45  And  before  I  had  done  speaking  in  mine  heart,  be- 
hold, Rebekah  came  forth  with  her  pitcher  on  her 
shoulder  ;  and  she  went  down  unto  the  fountain,  and 
drew  :  and  I  said  unto  her,  Let  me  drink,  I  pray  thee. 

46  And  she  made  haste,  and  let  down  her  pitcher  from 
her  shoulder,  and  said,  Drink,  and  she  made  the 

47  camels  drink  also  :  so  I  drank,  and  she  made  the  cam- 
els drink  also.     And  I  asked  her,  and  said,  Whose 
daughter  art  thou?    And  she  said,  The  daughter  of 
Bethuel,  Nahor's  son,  whom  Milcah  bare  unto  him  ; 
and  I  put  the  ring  upon  her  nose,  and  the  bracelets 

48  upon  her  hands.     And  I  bowed  my  head,  and  wor- 
shipped Yahweh,  and  blessed  Yahweh,  the  God  of  my 
master  Abraham,  which  had  led  me  in  the  right  way 
to  take  me  my  master's  brother's  daughter  for  his 

49  son.    And  now  if  ye  will  18deal  kindly  and  truly  with 
my  master,  tell  me  :  and  if  not,  tell  me  ;  that  I  may 

50  19turn  to  the  right  hand,  or  to  the  left.    Then  Laban 
and  Bethuel  t  answered  and  said,  The  thing  proceedeth 


*  Kautzsch  and  Socin  point  out  that  some  phrase  equivalent  to,  ''And  they  give 
thee  a  wife  for  Isaac,"  must  be  supplied  here. 

tu  And  Bethuel  "  is  perhaps  interpolated  here,  as  verses  28,  53  and  55  would  lead 
us  to  suppose  Laban  alone  to  be  the  head  of  the  house. 


COMMONLY  CALLED  GENESIS.  149 

from  Yahweh :  we  cannot  speak  unto  thee  bad  or  good. 
Behold,  Rebekah  is  before  thee,  take  her,  and  go,  and  51 
let  her  be  thy  master's  son's  wife,  as  Yahweh  hath 
spoken.    And  it  came  to  pass,  that,  when  Abraham's  52 
servant  heard  their  words,  he  bowed  himself  down  to 
the  earth  unto  Yahweh.     And  the  servant  brought  53 
forth  jewels  of  silver,  and  jewels  of  gold,  and  raiment, 
and  gave  them  to  Rebekah  :  he  gave  also  to  her  bro- 
ther and  to  her  mother  precious  things.    And  they  54 
did  eat  and  drink,  he  and  the  men  that  were  with  him, 
and  tarried  all  night ;  and  they  rose  up  in  the  morn- 
ing, and  he  said,  Send  me  away  unto  my  master.    And  55 
her  brother  and  her  mother  said,  Let  the  damsel  abide 
with  us  [a  few]  days,  at  the  least  ten ;  after  that  she 
shall  go.    And  he  said  unto  them,  "Hinder  me  not,  56 
seeing  Yahweh  hath  prospered  my  way ;  send  me  away 
that  I  may  go  to  my  master.    And  they  said,  We  will  57 
call  the  damsel,  and  inquire  at  her  mouth.    And  they  58 
called  Rebekah,  and  said  unto  her,  Wilt  thou  go  with 
this  man?    And  she  said,  I  will  go.    And  they  sent  59 
away  Rebekah  their  sister,  and  her  21nurse,  and  Abra- 
ham's servant,  and  his  men.    And  they  blessed  Re-  60 
bekah,  and  said  unto  her,  Our  sister,  be  thou  [the 
mother]  of  thousands  of  ten  thousands,  and  let  thy 
seed  possess  the  gate  of  those  which  hate  them.    And  61 
Rebekah  arose,  and  her  damsels,  and  they  rode  upon 
the  camels,  and  followed  the  man :  [  .  .  .  ]  and  the 
servant  took  Rebekah,  and  went  his  way.*   And  Isaac  62 

"32:4;  34:19.       3 1  Ct.  35:8. 

*In  vs.  61  something  has  almost  certainly  been  omitted.  To  the  eye  of 
the  Hebrew  scholar  vs.  6ia  cannot  tolerate  6i£  after  it,  especially  after  vs.  59. 
Moreover,  from  the  standpoint  of  the  analysis,  it  is  certain  that  J  related 
somewhere  in  ch.  xxiv.  the  death  of  Abraham.  Verses  iff  form  the  death-bed 
scene  (cf.  xlvii.  29),  and  after  this  chapter  Abraham  appears  no  more.  Also  the 
servant  reports  to  Isaac  as  his  master,  and  calls  him  so  expressly  in  vs.  65.  The 
notice  of  Abraham's  death,  however,  would  have  to  be  stricken  out  when  xxv.  jff 
was  incorporated.  This  notice  Kautzsch  and  Socin  think  came  after  6ia  as  follows  : 
"  And  they  came  to  Hebron  and  found  Abram  dead;"  then  6i£,  "and  the  servant 

took  Rebekah  and  came  to "    Perhaps  616  should  be  completed  by 

drawing  to  it  the  first  word  of  vs.  62  (Isaac).    We  should  have  then,  with  the  addition 


150  THE  FIRST  BOOK  OF  MOSES, 

came  from  the  way  of  22Beer-laliai-roi ;  for  lie  dwelt 

63  in  the  land  of  the  South.    And  Isaac  went  out  to  med- 
itate in  the  field  23at  the  eventide :  and  he  lifted  up 
his  eyes,  and  saw,  and,  behold,  there  were  camels 

64  coming.    And  Rebekah  lifted  up  her  eyes,  and  when 

65  she  saw  Isaac,  she  lighted  off  the  camel.     And  she 
said  unto  the  servant,  What  man  is  this  that  walketh 
in  the  field  to  meet  us  ?    And  the  servant  said,  It  is 
my  master :  and  she  took  24her  veil,  and  covered  her- 

66  self.    Arid  the  servant  told  Isaac  all  the  things  that 

67  he  had  done.     And  Isaac  brought  her  into  MS  matter 
saraits  tent,  and  took  Rebekah,  and  she  became  his 
wife,  and  he  loved  her :   and  Isaac  "was  comforted 
after  his  mothers  death.* 

25     —And  Abraham  took  another  wife,  and  her  name 

2  was  Keturah.    And  she  bare  him  Zimran,  and  'Jok- 
shan,  ami  Medan,  and  Midian,  and  Ishbak,  and  Shuah. 

3  And  Jokshan  begat  2Sheba,  and  Dedan.    And  the  sons 
of  Dedan  were  Asshurim,  and  Letushim,  and  Leum- 

4  mini.    And  the  sons  of  Midian;  Ephah,  and  Epher, 
and  Hanoch,  and  Abida,  and  Eldaah.    3A11  these  were 

5  the  children  of  Keturah.    4And  Abraham  gave  all 

6  (R)    that    he    had    UntO   Isaac. f —     But  unto  the  sons  of  tJu*con- 

"25:11.  "3:8.  2438:i4,  19.  "37:35;  38:12.  »Ct.  10:26.  2Ct.  10:7,  28.  39:19; 
10 : 29.  <24  : 36.  6Ct.  16  :  3  ;  V.  i. 

of  a  single  letter  after  6i£,  '•'•to  Isaac:  and  he  went  by  the  way  of  Beer-lahai-roi 
(LXX.  "  through  the  wilderness  ")  ;  for  he  (emphatic,  i.  e.  Isaac)  dwelt  in  the  land  of 
the  South."  The  repetition  of  Isaac  as  subject  both  in  62  and  63  is  thus  avoided.  (13) 

*The  Hebrew  form  of  the  word  "tent"  (absolute,  not  construct)  shows  that  it 
originally  stood  alone,  and  not  in  construction,  as  here,  with  a  genitive.  As  the 
words,  "his  mother  Sarah's,"  thus  appear  to  be  spurious,  and  the  whole  chapter 
suggests,  as  already  mentioned,  the  death,  not  of  Sarah,  but  of  Abraham,  Well- 
hausen  attributes  this  gloss  and  the  alteration  of  "father's"  to  "mother's"  in 
vs.  67  to  R,  who  wished  to  harmonize  with  P,  and  had  chap,  xxiii.  in  mind. 

t  Xxv.  1-5  has  been  referred  to  as  displaced  from  its  original  position.  In  fact,  it 
is  hardly  less  incongruous  after  the  relation  of  Abram's  death  (see  note  preceding) 
than  after  the  repeated  allusions  to  his  extreme  old  age  and  hopelessness  of  posterity 
which  fill  the  preceding  chapters,  especially  in  P.  Verse  5  in  particular  relates, 
as  we  have  seen,  an  incident  which  Abram's  servant  relates  as  having  already 
transpired  in  xxiv.  36.  For  this  verse,  with  the  fragment  n#,  which  perhaps  goes 
with  it,  the  most  probable  position  would  seem  to  be  after  xxiv.  i.  Verses  1-4  must 
of  course  have  preceded  xxiv.  i,  and  they  find  in  fact  an  appropriate  context  be- 


COMMONLY  CALLED   GENESIS.  151 

cubtnes,  which  Abraham  /tad,  Abraham  gave  gifts .-  and  he  sent  tJicm  away  from 
(  P)  Isaac  his  son,  while  he  yet  lived^  eastward,  unto  tJie  east  country.*      *  And     J 

these  are  the  days  of  the  years  of  Abraham's  life  which  he  lived, 
an  hundred  threescore  and  fifteen  years.     And  Abraham  gave  up    8 
the  ghost,  and  died  in  a  good  old  age,  an  old  man,  and  full  [of 
years}  ;  and 'was  gathered  to  his  people.     J And  Isaac  and  Ishmael    9 
his  sons  buried  him  in  the  cave  of  Machpelah,  in  the  field  of  Eph- 
ron  the  son  of  Zohar  the  Hittite,  which  is  before  Mamre  ;   the  10 
field  which  Abraham  purchased  of  the  children  of  Heth  :   there 
was  Abraham  buried,  and  Sarah  his  wife.     And  it  came  to  pass  1 1 
after   the   death  of  Abraham,  that  God  blessed  Isaac  his  son  : 

(J)  8and  Isaac  dwelt  by  Beer-lahai-roi.f 

(P)  *Now  tJiese  are  the  generations  of  Ishmael,  Abraham's  son,  12 
whom  Hagar  the  Egyptian,  Sarah's  handmaid,  bare  unto  Abra- 
ham :  ™ and  these  are  the  names  of  the  sons  of  Ishmael,  by  their  13 
names,  according  to  their  generations :  the  firstborn  of  Ishmael, 
Nebaioth  ;  and  Kedar,  and  Adbeel,  and  Mibsam,  and  Mishma,  14 
and  Dumah,  and  Massa  ;  Hadad,  and  Temah,  Jetur,  Naphish,  1 5 
and  Kedemah  :  these  are  the  sons  of  Ishmael,  and  these  are  their  16 
names,  by  their  villages,  and  by  their  encampments  •  twelve  princes 
according  to  their  nations.     *And  these  are  the  years  of  the  life  of  17 
Ishmael,  an  hundred  and  thirty  and  seven  years  :  and  he  gave  up 
( J )  the  ghost  and  died  ;  and  was  gathered  unto  his  people.    — And  1 8 

they  dwelt  from  "Havilah  unto  Shur  that  is  before 
Egypt,  as  thou  goest  toward  Assyria;    12he  abode  in  the 

presence  of  all  his  brethren.!— 

6v.  17;  35:z8f,  etc.      749:3i.      824:62.      '2:4,  etc.       1036:io,  40;   46:8.       112:u,  etc. 
i«i6:i2. 
tween  xxii.  24  and  xxiv.  i.    Dillmann  would  prefer  to  place  vv.  1-4  before  ch.  xviii. 

*  Dillmann  gives  reasons  (Gen.  6,  p.  305)  for  attributing  xxv.  6  to  late  redaction. 
According  to  both  J  and  E,  Hagar  is  more  than  a  "  concubine  "  and  Keturah  is  even 
a  "wife."  Hagar's  son,  according  to  both,  is  already  long  since  settled  in  the 
"  east  country ."  If  spurious,  the  object  of  the  verse  is  certainly  to  point  out  the 
inferiority  of  the  Abrahamic  12  tribes  just  enumerated  (Medan,  vs.  2,  is  probably  a 
mere  explanatory  gloss  to  Midian,  for  the  two  are  interchangeable  :  cf.  xxvii.  36)  to 
Isaac's  descendants. 

t  The  true  position  of  \\b  is  a  difficult  question.  Perhaps  it  stands  best  after  all 
where  it  is,  i.  e.  directly  after  ch.  xxiv. 

$Verse  18  is  a  veritable  crux.  It  has  certainly  a  relation  to  xvi.  12,  and  is  sup- 
posed by  Wellhausen  to  be  taken  from  that  connection.  It  applies  of  course  to  the 
people  (Ishmael),  of  whom  it  is  thei'e  predicted  that  "  he  shall  dwell  over  against  all 


152  THE  FIRST  BOOK  OF  MOSES, 

J9      (P)  ™  And  these  are  the  generations  of  Isaac,  Abraham's  son  ; 

2Q  Abraham  begat  Isaac  :  and  Isaac  was  forty  years  old  when  he 
took  Rebekah,  the  daughter  of  Bethuel  the  ™  Syrian  of  Paddan- 
aram,  the  sister  of  Laban  the  **  Syrian,  to  be  his  wife.  [  .  .  .  ] 

21  (J)  —  And  Isaac  15intreated  Yahweh  for  his  wife,  be- 
cause she  was  '"barren  :  and  Yahweh  was  intreated  of 

22  him,  and  Rebekah  his  wife  conceived.    And  the  chil- 
dren struggled  together  within  her  ;  and  she  said,  If 
it  be  so,  wherefore  do  I  live?    And  she  went  to  17in- 

23  quire  of  Yahweh.    And  Yahweh  said  unto  her, 

Two  nations  are  in  thy  womb, 

And  two  peoples  shall  be  separated  even  from  thy 

bowels  : 
And  the  one  people  shall  be  stronger  than  the  other 

people  ; 
And  the  elder  shall  serve  the  younger. 

24  18And  when  her  days  to  be  delivered  were  fulfilled,  be- 

25  hold,  there  were  twins  in  her  womb.    And  the  first 
came  forth  19red,*  all  over  like  an  hairy  garment  ;  and 

26  they  called  his  name  Esau.    And  after  that  came  forth 
his  brother,  and  his  hand  20had  hold  on  Esau's  heel  : 
(P)  and  his  name  was  called  Jacob  :  and  Isaac  was  three- 

27  (J)  score  years  old  when  she  bare  them.     And  the  boys  grew  : 

132:4,  etc.      14Cf.  10:23.  Ct.  22:  2off.      18Ex.  8:4,  5,  24-26;  9:28,  etc.      16n  130  ;  29:31. 
1726:23-25      1838.-27ff.     19V.  30.     20Ct.  27:36. 


his  brethren."—  The  phrase,  "as  thou  goest  toward  Assyria,"  is  meaningless  and 
almost  certainly  corrupt;  probably  a  mere  dittograph.  Cf.  Well,  iv.,  p.  22  note. 
This  chapter  seems  in  fact  a  critic's  limbo  for  fragments  left  over  by  the  compilers. 

*  A  play  upon  Edom,  "  red."  Budde  (Urg.  p.  217  n.  2)  conjectures  some  word  like 
set'r,  "hirsute,"  which  would  really  correspond  with  the  succeeding  clause,  or  else 
a  word  corresponding  to  the  name  Esau  ("  rough  ")  given  in  the  latter  part  of  the 
verse.  The  objection  is  that  the  superseding  of  an  appropriate  word  by  an  inap- 
propriate one  is  not  usual.  The  present  word,  edumni^  on  the  contrary,  if  original, 
may  be  regarded  as  a  trace  of  E's  parallel  account,  which  in  the  story  of  Jacob  and 
Esau  is  almost  identical,  and  seems  to  imply  that  in  E  the  name  Edom  was  given 
from  the  color  of  the  skin  at  birth.  Possibly  the  expression,  "  upright  man,"  of  vs. 
27,  which  gives  the  translators  so  much  trouble,  may  also  be  derived  from  E  ;  J 
could  scarcely  think  of  attributing  to  Jacob  a  character  of  simple  uprightness  and 
integrity  ;  but  how  to  reconcile  this  with  E's  story,  the  leading  feature  of  which  is 
still  Jacob's  duplicity,  it  is  hard  to  see.  J  had  perhaps  only  :  "  And  Esau  was  .  .  . 
a  man  of  the  field,  but  Jacob  was  a  dweller  in  tents."  Cf.  Gen.  iv.  20. 


COMMONLY  CALLED  GENESIS.  153 

and  Esau  was  a  cunning  hunter,  a  man  of  the  field ; 
and  Jacob  was  a  plain  man,  dwelling  in  tents.    "Now  28 
Isaac  loved  Esau,  because  he  did  eat  of  his  venison: 
and  Rebekah  loved  Jacob.     And  Jacob  sod  pottage:  29 
and  Esau  came  in  from  the  field,  and  he  was  faint : 
and  Esau  said  to  Jacob,  Feed  me,  I  pray  thee,  with  30 
that  same  red  [pottagej ;  for  I  am  faint :  therefore 
was  his  name  called  Edom.    And  Jacob  said,  "Sell  me  31 
this  day  thy  birthright.    And  Esau  said,  Behold,  I  am  32 
at  the  point  to  die :  and  what  profit  shall  the  birth- 
right do  to  me  ?     And  Jacob  said,  Swear  to  me  this  33 
day  ;  and  he  sware  unto  him :  and  he  sold  his  birth- 
right unto  Jacob.    And  Jacob  gave  Esau  bread  and  34 
pottage  of  lentils ;  and  he  did  eat  and  drink,  and  rose 
up,  and  went  his  way:  so  Esau  despised  his  birth- 
right.*- 

'And  there  was  a  famine  in  the  land,  "beside  the  first  26 
famine  that  was  in  the  days  of  Abraham.     And  Isaac  went 
unto  Abimelech  king  of  the  Philistines  unto  Gerar. 
( JE)  And  Yahweh  appeared  unto  him,  and  said,  8Go  not    2 

down  into  Egypt ;   dwell   in   the   land  which  I  shall  tell  thee  of  : 

(J)  sojourn  in  this  land,  and  I  will  be  with  thee,  and  3 

(JE)  Will  bleSS  thee  ;  for  unto  thee,  and  unto  thy  seed,  I  will 
give  all  these  lands,  and  I  will  establish  4the  oath  which  I  sware  unto 
Abraham  thy  father  ;  and  I  will  multiply  thy  seed  as  the  stars  of    4 
heaven,  and  will  give  unto  thy  seed  all  these  lands  ;  and  in  thy  seed 
shall  all  the  'nations  of  the  earth  be  blessed  ;  because  that  Abraham     5 
5obeyed  my  voice,  and  kept  my  charge,  my  commandments,  my  stat- 

(J)  utes,  and  my  laws.f   And  Isaac  dwelt  in  Gerar :  and  6, 7 

2127:5,7.  "27:36.  Cf.  43:33;  48:i3ff;  49:3.  *Ct.  ch.  2of.  *i2:ioff.  3Ct.  vv.  i£,  3*. 
422  :  ijt.  Ct.  12  :  3.  5i8  : 19  ;  Ex.  15  :  2sf  ;  Dt.  n  :  i. 

*Of  course  xxv.  2iff,  with  its  story  of  Rebekah,  long  barren,  then  giving  birth  to 
twins  who  grow  to  maturity,  cannot  originally  have  preceded  xxvi.,  in  which  she 
appears  as  the  young  and  attractive  wife  of  Isaac.  The  positions  must  be  reversed  ; 
xxv.  nd  should  be  followed  by  xxvi.  1-33,  then  xxv.  2iff.  Thus  the  place  of  Isaac's 
"intreating  of  Yahweh"  is  made  plain,  viz.,  Beersheba. 

t  Ch.  xxvi.  affords  an  instructive  study  of  the  supposed  methods  of  the  interpolator. 
The  second  clause  of  verse  i  is  regarded  as  an  explanation  made  necessary  by  the 
interpolation  of  Gen.  xii.  toff.  At  the  same  time  the  clause  and  the  passage  it  refers 
to  must  precede  in  date  the  union  of  J  and  E,  since  otherwise  it  would  be  not  Gen. 
xii.  toff  which  required  explanation,  but  the  much  nearer  and  more  closely  parallel 


154  THE  FIRST  BOOK  OF  MOSES, 

the  men  of  the  place  asked  him  of  his  wife;  cand  he 
said,  She  is  my  sister:  for  he  feared  to  say,  My  wife; 
lest,  [said  he],  the  men  of  the  place  should  kill  me  for 

8  Rebekah :  because  7she  was  fair  to  look  upon.    And  it 
came  to  pass,  when  he  had  been  there  a  long  time, 
that  Abimelech  king  of  the  Philistines  looked  out  at 
a  window,  and  saw,  and,  behold,  Isaac  was  'sporting 

9  with  Rebekah  his  wife.    And  Abimelech  called  Isaac, 
and  said,  Behold,  of  a  surety  she  is  thy  wife :  and  how 
saidst  thou,  She  is  my  sister?    And  Isaac  said  unto 

10  him,  Because  I  said,  Lest  I  die  for  her.    And  Abime- 
lech said,  What  is  this  thou  hast  done  unto  us?  one 
of  the  people  might  lightly  have  lien  with  thy  wife, 
and  thou  shouldest  have  brought  guiltiness  upon  us. 

11  And  Abimelech  charged  all  the  people,  saying,  He 
that  touch eth  this  man  or  his  wife  shall  surely  be 

12  put  to  death.    And  Isaac  sowed  in  the  land,  and  found 
in  the  same  year  an  hundredfold :  and  Yahweh  blessed 

13  him.    9And  the  man  waxed  great,  and  grew  more  and 

14  more  until  he  became  very  great :  and  he  had  "posses- 
sions of  flocks,  and  possessions  of  herds,  and  a  great 

15  (JE)  household :  and  the  Philistines  envied  him.    Now 

all  the  "wells  which  his  father's  servants  had  digged  in  the  days  of 
Abraham  his  father,  the  Philistines  had  stopped  them,  and  filled 

16  (J)  them  with  earth.*   And  Abimelech  said  unto  Isaac,  Go 

6i2:ioff  ;  20:  iff.  724  : 16.  Ct.  25  :  2iff.  82i:g.  98  -.3,  5  ;  12  :g  ;  24  135  ;  48  : 19.  '^yiiyf. 
"2i:25ff. 

incident,  Gen.  xx.  Verses  2^,  4,  5,  and  all  but  the  first  clause  of  3  would  show 
didactic  interpolation  of  a  very  common  kind,  exhibiting  the  style  of  the  Deutero- 
nomist,  especially  in  vs.  5. 

*  Harmonistic  interpolation.  On  the  composite  authorship  theory  the  editor  had 
already  incorporated  the  story  of  Abraham  digging  and  naming  these  very  wells 
(xxi.  22ff  (E)),  or  if  he  had  omitted  some,  he  preserved  one  at  least  (Beersheba). 
To  permit  the  story  of  Isaac's  digging  and  naming  the  same  wells  the  only  possible 
expedient  was  that  some  one  should  fill  them  with  earth.  The  Philistines  accordingly 
(who,  however,  according  to  xxi.  25  (E)  and  xxvi.  2of  (J)  are  more  eager  to  appropriate 
the  wells  than  to  destroy  them)  are  brought  in  by  JE  to  do  this  service.  The  inter- 
polator betrays  himself,  however,  in  the  «,  ndeavor,  in  vs.  18,  to  meet  the  difficulty  of 
identity  of  names.  True  he  states  that  Isaac  "called  their  names  after  the  names 
by  which  his  father  had  called  them  ;"  but  this  contradicts  the  verses  immediately 
following,  according  to  which  Isaac  gave  them  names  suggested  by  the  events  oc- 
curring now  in  his  own  time. 


COMMONLY  CALLED  GENESIS.  155 

from  us;  for  thou  art  much  mightier  than  we.    And  17 
Isaac  departed  thence,  and  encamped  in  the  valley  of 

(JE)  Gerar,  and  dwelt  there.    And  Isaac  digged  again  12the  1 8 
wells  of  water,  which  they  had  digged  in  the  days  of  Abraham  his 
father ;  for  the  Philistines  had  stopped  them  after  the  death  of  Abra- 
ham :  13and  he  called  their  names  after  the  names  by  which  his  father 

(J)  had  called  them.*   And  Isaac's  servants  digged  in  the  19 
valley,  and  found  there  a  well  of  springing  water. 
14And  the  herdmen  of  Gerar  strove  with  Isaac's  herd-  20 
men,  saying,  The  water  is  ours:  and  he  called  the 
name  of  the  well  Esek ;  because  they  contended  with 
him.    And  they  digged  another  well,  and  they  strove  21 
for  that  also:  and  he  called  the  name  of  it  Sitnah. 
And  he  removed  from  thence,  and  digged  another  22 
well ;  and  for  that  they  strove  not :  and  he  called  the 
name  of  it  Rehoboth ;  and  he  said,  For  now  Yah  well 
hath  made  room  for  us,  and  we  shall  be  fruitful  in 
the  land.   And  he  went  up  from  thence  to  Beer-sheba.  23 
15And  Yahweh  appeared  unto  him  the  same  night,  and  24 
said,  I  am  the  God  of  Abraham  thy  father :  fear  not, 
for  I  am  with  thee,  and  will  bless  thee,  and  multiply 
thy  seed  for  my  servant  Abraham's  sake.    J6And  he  25 
builded  an  altar  there,  and  called  upon  the  name  of 
Yahweh,  and  pitched  his  tent  there :  and  there  Isaac's 
servants  digged  a  well.     "Then  Abimelech  went  to  26 
him  from  Gerar,  and  Ahuzzath  his  friend,  and  Phicol 
the  captain  of  his  host.    And  Isaac  said  unto  them,  27 
Wherefore  are  ye  come  unto  me,  seeing  ye  hate  me, 
and  have  sent  me  away  from  you?     And  they  said,  28 
"We  saw  plainly  that  Yahweh  was  with  thee :  and  we 
said,  Let  there  now  be  an  oath  betwixt  us,  even  betwixt 
us  and  thee,  and  let  us  make  a  covenant  with  thee ; 
that  thou  wilt  do  us  no  hurt,  as  we  have  not  touched  29 
thee,  and  as  we  have  done  unto  thee  nothing  but  good, 
and  have  sent  thee  away  in  peace :  19thou  art  now  the 

"21:256*.     18Ct.  vv.2off.     "21:25.     15i2:iff.     18i2 :  7 ;  4  : 26,  etc.     i7Ct.2i:22.     1830:27. 
"24:31. 
*  Harmonistic  interpolation.    See  note  preceding. 


156  THE  FIRST  BOOK  OF  MOSES, 

30  blessed  of  Yahweh.    And  he  made  them  a  feast,  and 

31  they  did  eat  and  drink.    And  they  rose  up  betimes  in 
the  morning,  and  sware  one  to  another :  and  Isaac 
sent  them  away,  and  they  departed  from  him  in  peace. 

32  And  it  came  to  pass  the  same  day,  that  Isaac's  ser- 
vants came,  and  told  him  concerning  the  well  which 
they  had  digged,  and  said  unto  him,  We  have  found 

33  (E)  water.*      —And  he  called  it  Shibah  :  therefore  the 
name  of  the  city  is  Beer-sheba  unto  this  day.f — 

34  (P)  ™And  when  Esau  was  forty  years  old  he  took   to   wife 
21 Judith  the  daughter  of  Beeri  the  Hittite,  and  ^Basemath  the 

35  daughter  of  Elon  the  Hittite  :  and  they  were  a  grief  of  mind  un- 
to Isaac  and  to  Rebekah. 

27  ( J)  And  it  came  to  pass,  that  when  Isaac  was  old,  'and 
his  eyes  were  dim,  so  that  he  could  not  see,  \  [  .  .  .  ] 
(E)  he  called  Esau  his  elder  son,  and  said  unto  him,  2My 

2  son  :  and  he  said  unto  him,  Here  am  I.     And  he  said,  Be- 

3  hold  now,  I  am  old,  I  know  not  the  day  of  my  death.     Now 
(J)  therefore  take,  I  pray  thee,  thy  weapons,  thy  qui- 
ver and  thy  bow,  and  go  out  to  the  field,  and  take  me 

4  (E)  venison ;  and  make  me  savoury  meat,  such  as  I  love, 
(J)  and  bring  it  to  me,  that  I  may  eat ;[...]  3that  my 

2°Cf.  27:46;  28: 9.  Ct.  ch.  27.    81Ct.  36  :  iff.     148 :  loff.     322  :  i,  7,  n,  etc.     s»Vv.  19,  25,  3t. 
*  Insert  here  xxi.  31-33. 
t  Insert  after  xxi.  30. 

J  There  is  no  analysis  of  ch.  xxvii.  which  pretends  to  be  more  than  tentative. 
J  and  E  are  here  so  nearly  identical  and  so  closely  interwoven  as  to  make  an  exact 
separation  impossible.  The  most  critics  feel  sure  of  is  that  both  J  and  E  related 
the  same  story  of  the  usurpation  of  Jacob,  for  the  story  is  referred  to  in  Gen.  xxxii. 
3ff.  by  J,  and  xxxv.  i  by  E,  and  that  the  two  accounts  are  here  combined,  J's  turning 
upon  the  deception  of  Isaac  through  the  smell  of  the  perfumed  holiday  garments 
Rebekah  has  put  upon  Jacob  (cf.  vs.  15  with  24-27),  and  E's  upon  his  deception  by  the 
sense  of  touch,  the  goafs-hair  covering  of  neck  and  hands  suggesting  to  Isaac  the 
hairy  arms  and  neck  of  Esau.  (Cf.  verses  11-14, 16,  with  2 1-23).  A  few  other  doublets 
(3oa=3o£,  44#=45a),  some  allusions  to  portions  otherwise  determined  (29#=xii.  3 ; 
Num.  xxiv.  9  ;  vs.  36=xxv.  sgfi)  and  a  few  linguistic  marks  (Yahweh,  verses  7, 20,  27 ; 
Elohim  vs.  28 ;  E's  formula  of  address  in  verses  i  and  18 — cf.  xxii.  i,  7,  n  ;  xxxi.  n, 
etc. — ;  "  His  eyes  were  dim,"  etc. — cf.  xlviii.  10  ;  Dt.  xxxiv.  7,  and  in  contrast  I.  Sam. 
iv.  15  ;  I.  Kings  xiv.  4  ; — a  Hebrew  word  characteristic  of  E  inverses  13  and  30)  are  all 
the  clews  which  have  been  suggested  for  guidance  in  the  analysis  of  this  difficult 
chapter.  For  details  of  the  tentative  analysis  herewith  presented  the  reader  is 
referred  to  my  article  in  Hebraica  for  Jan.,  1891. 


COMMONLY  CALLED  GENESIS.  157 

(E)  soul  may  bless  thee  before  I  die.    And  Rebekah  heard    5 
(J)  when  Isaac  spake  to  Esau  his  son.  [  .  .  .  ]    And  Esau 
went  to  the  field  to  hunt  for  venison,  and  to  bring  it. 
And  Rebekah  spake  unto  Jacob  her  son,  saying,  Be-    6 
hold,  I  heard  thy  father  speak  unto  Esau  thy  brother, 
(E)  saying,  Bring  me  venison,  and  4make  me  savoury    7 
(J)  meat,  that  I  may  eat,  and  bless  thee  — before  Yahweh 
(E)  f  .  .  .  ] —  before  my  death.     Now  therefore,  my  son,    8 
5obey  my  voice  according  to  that  which  I  command  thee. 
Go  now  to  the  flock,  and  fetch  me  from  thence  two  good    9 
kids  of  the  goats  ;  and  I  will  make  them  savoury  meat  for 
thy  father,  such  as  he  loveth  :   and  thou  shalt  bring  it  to  10 
thy  father,  that  he  may  eat,  so  that  he  may  bless  thee  be- 
fore his  death.     And  Jacob  said  to  Rebekah  his  mother,  1 1 
Behold,  6Esau  my  brother  is  a  hairy  man,  and  I  am  a  smooth 
man.     My  father  peradventure  will  7feel  me,  and  I  shall  12 
seem  to  him  as  a  deceiver  ;  and  I  shall  bring  a  curse  upon 
me,  and  not  a  blessing.     And  his  mother  said  unto  him,  13 
Upon  me  be  thy  curse,  my  son  ;  only  obey  my  voice,  and 
go  fetch  me  them.     And  he  went,  and  fetched,  and  brought  14 
them  to  his  mother :  and  his  mother  made  savoury  meat, 
(J)  such  as  his  father  loved.     And  Rebekah  took  the  15 
goodly  raiment*  of  Esau  her  elder  son,  which  were 
with  her  in  the  house,  and  put  them  upon  Jacob  her 
(E)  younger  son  [  .  .  .  J :  and  she  put  the  skins  of  the  16 
kids  of  the  goats  upon  his  hands,  and  upon  the  smooth  of 
his  neck  :  and  she  gave  the  savoury  meat  and  the  bread,  1 7 
which  she  had  prepared,  into  the  hand  of  her  son  Jacob. 
And  he  came  unto  his  father,  and  said,  8My  father  :  and  he  18 
(J)  said,  Here  am  I ;    [  .  .  .  ]  who  art  thou,  my  son? 
And  Jacob  said  unto  his  father,  I  am  Esau  thy  first-  19 
born ;  I  have  done  according  as  thou  badest  me :  arise, 
I  pray  thee,  sit  and  eat  of  my  venison,  that  thy  soul 
may  bless  me.    And  Isaac  said  unto  his  son,  How  is  it  20 

4vv.  4,  10,  14,  17,  31.  5W.  13,  43.  "25  :  25.  7V.  2if  ;  31 134,  37  ;  Ex.  10:21.  822 : 1,7,11, 
etc.  V.  2. 

*  Perfumed  festal  garments.  W.  R.  Smith  Religion  of  the  Semites,  p.  433.  Cf.  vs. 
27.  Jud.  xiv.  izf. 


158  THE  FIRST  BOOK  OF  MOSES, 

that  thou  hast  found  it  so  quickly,  my  son?    And  he 
said,  Because  Yahweh  thy  God  "sent  me  good  speed. 

21  (E)  And  Isaac  said  unto  Jacob,  Come  near,  I  pray  thee, 
that  I  may  10feel  thee,  my  son,  whether  thou  be  my  very 

22  son  Esau  or  not.     And  Jacob  went  near  unto  Isaac  his  fa- 
ther ;  and  he  felt  him,  and  said,  The  voice  is  Jacob's  voice, 

23  but  the  hands  are  the  hands  of  Esau.     And  he  discerned 
him  not,  because   his  hands   were   hairy,  as  his  brother 

24  (J)  Esau's  hands  :  nso  he  blessed  him.     And  he  said,  Art 

25  thou  my  very  son  Esau  ?    And  he  said,  I  am.    And  he 
said,  Bring  it  near  to  me,  and  I  will  eat  of  my  son's 
venison,  that  my  soul  may  bless  thee.  And  he  brought 
it  near  to  him,  and  he  did  eat :  and  he  brought  him 

26  wine,  and  he  drank.    And  his  father  Isaac  said  unto 

27  him,  Come  near  now,  and  kiss  me,  my  son.    And  he 
came  near,  and  kissed  him :  and  he  smelled  the  smell 
of  12his  raiment,  and  blessed  him,  and  said, 

See  the  smell  of  my  son 

Is  as  the  smell  of  a  field  which  Yahweh  hath 
blessed : 

28  (E)  And  God  give  thee  of  13the  dew  of  heaven 

And  of  the  fatness  of  the  earth, 
And  plenty  of  corn  and  wine  : 

29  (J)  Let  peoples  serve  thee, 

And  nations  bow  down  to  thee : 
(E)  14Be  lord  over  thy  brethren, 

And  let  thy  mother's  sons  bow  down  to  thee  : 
(J)  "Cursed  be  every  one  that  curseth  thee, 

And  blessed  be  every  one  that  blesseth  thee. 

30  And  it  came  to  pass,  as  soon  as  Isaac  had  made  an  end 
(E)  of  blessing  Jacob,  and  Jacob  was  yet  scarce  gone  out 
( J)  from  the  presence  of   Isaac  his  father,  [  .  .  .  ]  that 

31  (E)  Esau  his  brother  came  in  from  his  hunting.    And 
he  also  made  savoury  meat,  and  brought  it  unto  his  father ; 
(J)  and  he  said  unto  his  father,  16Let  my  father  arise, 

'24:12.     10V.  12,  etc.    nCt  vv.  24-27.    12v.  15.     13v.  39.    14V.  37.     15i2:s ;  Num.  24:9. 
"V.  i8f. 


COMMONLY  CALLED   GENESIS.  159 

and  eat  of  his  son's  venison,  that  thy  soul  may  bless  me. 
And  Isaac  his  father  said  unto  him,  Who  art  thou?  32 
And  he  said,  I  am  thy  son,  thy  firstborn,  Esau.    And  33 
Isaac  trembled  very  exceedingly,  and  said,  Who  then 
is  he  that  hath  taken  venison  and  brought  it  me,  and 
I  have  eaten  of  all  before  thou  earnest,  and  have 
(E)  blessed  him  ?  yea,  [and]  he  shall  be  blessed.    When  34 
Esau  heard  the  words  of  his  father,  he  cried  with  an  exceed- 
ing great  and  bitter  cry,  and  said  unto  his  father,  Bless  me, 
even  me  also,  O  my  father.    And  he  said,  Thy  brother  came  35 
( J)  with  guile,  and  hath  taken  away  thy  blessing.     And  he  36 
said,  Is  not  he  rightly  named  Jacob?  for  he  hath  sup- 
planted me  these  two  times :  he  took  away  my  birth- 
right ;  and,  behold,  now  he  hath  taken  away  my  bless- 
(E)  ing.     And  he  said,  Hast  thou  not  reserved  a  blessing 
for  me  ?    And  Isaac  answered  and  said  unto  Esau,  Behold,  37 
17I  have  made  him  thy  lord,  and  all  his  brethren  have  I 
given  to  him  for  servants ;  and  with  corn  and  wine  have  I 
sustained  him  :  and  what  then  shall  I  do  for  thee,  my  son  ? 
And  Esau  said  unto  his  father,  Hast  thou  but  one  blessing,  38 
my  father?  18bless  me,  even  me  also,  O  my  father.     And 
Esau  lifted  up  his  voice,  and  wept.     And  Isaac  his  father  39 
answered  and  said  unto  him, 

Behold,  of  the  fatness  of  the  earth  shall  be  thy  dwelling, 

And  of  the  dew  of  heaven  from  above  ; 

And  by  thy  sword  shalt  thou  live,  and  thou  shalt  serve  40 
thy  brother ; 

And  it  shall  come  to  pass  when  thou  shalt  break  loose, 

That  thou  shalt  shake  his  yoke  from  off  thy  neck. 
(J)  And  Esau  hated  Jacob  because  of  the  blessing  41 
(E)  wherewith  his  father  blessed  him :["...]  and  Esau 
said  in  his  heart,  The  days  of  mourning  for  my  father  are 
at  hand ;   then  will  I  slay  my  brother  Jacob.      And  the  42 
words  of  Esau  her  elder  son  were  told  to  Rebekah  ;  and 
she  sent  and  called  Jacob  her  younger  son,  and  said  unto 
him,  Behold,  thy  brother  Esau,  as  touching  thee,  doth  com- 

»TV.  29.     18V.  34. 


160  THE  FIRST  BOOK  OF  MOSES, 

43  fort  himself,  [purposing]  to  kill  thee.     Now  therefore,  my 
son,  obey  my  voice ;   and  arise,  19flee  thou  to  Laban  my 

44  brother  to  Haran  ;  and  tarry  with  him  20a  few  days,  until 

45  (J)  thy  brother's  fury  turn  away ;   until   thy  brother's 
anger  turn  away  from  thee,  and  he  forget  that  which 
(E)  thou  hast  done  to  him  :  then  I  will  send,  and  fetch 
thee  from  thence  :  why  should  I  be  "bereaved  of  you  both 
in  one  day  ?* 

46  (R)  And  Rebekah  said  to  Isaac \  I  am  weary  of  my  life  because  of  the  daugh- 
ters of  Heth  :  if  Jacob  take  a  wife  of  the  daughters  of  Heth,  such  as  these,  of  the 

28  (P)  daughters  of  tJie  land,  ^wJiat  good  shall  my  life  do  me?^     And  Isaac 

called  Jacob,  and  l  blessed  him,  and  charged  him,  and  said  unto 
him,   Thou  shalt  not  take  a  wife  of  the  daughters  of  Canaan. 

2  Arise,  go  to  Paddan-aram,  to  the  house  of  Bethuel  thy  mother's 
father ;  and  take  thee  a  wife  from  thence  of  the  daughters  of 

3  Laban  thy  mother  s  brother.     And* God  Almighty  bless  thee,  and 
make  thee  fruitful,  and  multiply  thee,  that  thou  mayest  be  a  com- 

4  pany  of  peoples  ;  and  give  thee  the  blessing  of  Abraham,  to  thee, 
and  to  thy  seed  with  thee  ;  that  thou  mayest  inherit  the  land  of  thy 

5  sojournings,  which  God  gave  unto  Abraham.      And  Isaac  sent 
away  Jacob,  and  he  went  to  Paddan-aram  unto  Laban,  son  of 
Bethuel  the  Syrian,  the  brother  of  Rebekah,  Jacob's  and  Esau's 

6  mother.     Now  Esau  saw  that  Isaac  had  blessed  Jacob  and  sent 
him  away  to  Paddan-aram,  to  take  him  a  wife  from  thence  ;  and 
that  as  he  blessed  him  he  gave  him  a  charge,  saying,  Thou  shalt 

7  not  take  a  wife  of  the  daughters  of  Canaan  j  and  that  Jacob 
obeyed  his  father  and  his  mother,  and  was  gone  to  Paddan-aram : 

8  and  Esau  saw  that  *the  daughters  of  Canaan  pleased  not  Isaac 

9  his  father  ;  and  Esau  went  unto  Ishmael,  and  took  unto  the  wives 

"35:1.     2°29:2o.     2142:36;  43:14.     2225:22.     127:23-45.     2Ex.  6:3.     326:34f. 

*  The  notice  of  Isaac's  death,  which  on  the  Documentary  Theory  followed  the 
death-bed  scene  of  this  chapter  (cf .  vs.  41^),  would  of  course  have  to  be  omitted,  as 
in  the  case  of  Abraham,  for  harmonistic  reasons.  (See  Gen.  xxxv.  29.)  In  verses 
41-45  it  is  impossible  to  decide  as  between  J  and  E,  and  the  more  unnecessary  as  the 
meaning  is  identical.  The  division  adopted  is  merely  provisional.  Cf.,  however, 
vs.  430  with  vv.  8  and  13  and  Ex.  xviii.  19. 

t  Assigned  to  R  for  linguistic  reasons  mainly.  Cf .  xxv.  22.  (See  Dillmann,  Gen.  5, 
in  loc.)  The  matter  is,  perhaps,  superfluous,  but  introduced  apparently  to  resume 
connection  with  xxvi.  34f. 


COMMONLY  CALLED  GENESIS.  161 

which  he  had,  *Mahalath  the  daughter  of  Ishmael  Abraham's 
son,  the  sister  of  Nebaioth,  to  be  his  wife.     [  .  .  .  J 

(J)  And  Jacob  went  out  from  5Beer-sheba,  and  went  10 
(E)  toward*  Haran.      And  he  lighted  upon   a  certain  n 
place,!  and  tarried  there  all  night,  because  the  sun   was 
set ;  and  he  took  one  of  the  stones  of  the  place,  and  put  it 
under  his  head,  and  lay  down  in  that  place  to  sleep.     And  1 2 
he  "dreamed,  and  behold  a  ladder  set  up  on  the  earth,  and 
the  top  of  it  reached  to  heaven  :  and  behold  the  angels  of 
(J)  God  ascending  and  descending  on  it.     — And,  behold,  13 
Yahweh  stood  'above  it,  and  said,  8I  am  Yahweh,  the 
God  of  Abraham  thy  father,  and  the  Ood  of  Isaac : 
the  land  whereon  thou  liest,  to  thee  will  I  give  it,  and 
to  thy  seed  ;  and  thy  seed  shall  be  as  the  dust  of  the  14 
earth,  and  thou  shalt  'spread  abroad  to  the  west,  and 
to  the  east,  and  to  the  north,  and  to  the  south :  "and 
in  thee  and  in  thy  seed  shall  all  the  families  of  the 

(JE)  earth  be  blessed.     "And,  behold,  I  am  with  thee,  and  15 
will  keep  thee  whithersoever  thou  goest,  and  will  bring  thee  again  into 
this  land ;  for  I  will  not  leave  thee,  until  I  have  done  that  which  I 

(J)  have  spoken  to  thee  of.    And  Jacob  awaked  out  of  his  1 6 
sleep,  and  he  said,  ''Surely  Yahweh  is  in  this  place ; 
(E)  and  I  knew  it  not.I—     And  he  was  afraid,  and  said,  17 

425  :  25.  626:23.  '20 : 3,  etc.  ;  35  :  i.  '18:2  524:13.  826: 24  ;  12 : 7  ;  13  :isf.  '30:30,43; 
Ex.  i  :  12.  I0i2:3.  nCf.  v.  20.  12Ex.  2:14. 

*Or,  "came  unto." 

tSee  note  to  Gen.xii.  6.  If,  as  historical  criticism  maintains,  the  narratives  of 
Genesis  are  the  local  traditions  of  the  various  shrines  of  Beer-sheba,  Shechem, 
etc.,  "  the  place  "  (Heb.  vs.  n)  would  of  course  refer  to  the  well-known  sanctuary  of 
Bethel  (cf.  Amos  vii.  iaf.),  with  its  immemorial  stone  pillar,  black  with  the  anoint- 
ing oil  of  countless  pilgrims,  and  its  sacred  tree  (Gen.  xxxv.  8  ;  cf.  i  Sam.  x.  3  ;  Amos 
iv.  4 ;  v.  5.). 

Jin  vs.  13  read  "beside  him  "  according  to  the  (R.  V.)  margin.— It  would  be  easy 
with  Kuenen  and  some  other  critics  to  consider  vv.  1.5-16  and  19  as  simple  interpola- 
tions of  JE  like  xiii.  14-17;  xxii.  15-18  and  others,  but  the  language  of  vs.  14  is  strongly 
characteristic  of  J  (cf.  xii.  3  ;  xxx.  30),  and  quite  in  contrast  with  JE  (xxii.  18  and  xxvi. 
4).  There  is  also  a  characteristic  primitiveness  of  thought  invs.  16  which  it  is  diffi- 
cult to  attribute  to  an  interpolator.  Vs.  15,  however,  is  obviously  related  to  vs.  2of., 
and  must  therefore  on  this  theory  be  attributed  to  JE.  This  analysis  by  no  means 
ignores  the  important  arguments  of  Kuenen,  Hex.  pp.  147  and  243.  The  evidence 
from  Hos.  xii.  4,  and  we  may  add,  from  P  even,  in  xxxv.  15,  points  to  a  derivation 
of  the  '''•pillar'11  (not  the  altar,  cf.  Gen.  xii.  8)  in  Bethel  from  the  occasion  of  a  the- 
ophany  to  Jacob  after  his  return  from  Aram  Naharaim,  as  J's  version.  If  this  view 
II 


162  THE  FIRST  BOOK  OF  MOSES, 

How  dreadful  is  this  place  !  this  is  none  other  but  the  house 

1 8  of  God,  and  this  is  the  gate  of  heaven.     And  Jacob  rose  up 
early  in  the  morning,  13and  took  the  stone  that  he  had  put 
under  his  head,  and  14set  it  up  for  a  pillar,  and  poured  oil 

19  (J)  uP°n  tne  toP  of  it-    — 15And  he  called  the  name  of 

that  place  Beth-el  I   but  the  name  of  the  city  was  Luz  at  the  first.  *— 

20  (E)  16And  Jacob  vowed  a  vow,  saying,  If  God  will  be  with 
me,  and  will  keep  me  in  this  way  that  I  go,  and  will  give 

21  me  bread  to  eat,  and  raiment  to  put  on,  so  that  I  come 
again  to  my  father's  house  17in  peace,  then  shall  Yahweh  be 

22  my  God,  and  this  stone,  which  I  have  set  up  for  a  pillar, 
shall  be  God's  house  :  and  of  all  that  thou  shalt  give  me  I 
will  surely  give  the  tenth  unto  thee. 

29     Then  Jacob  went  on  his  journey,  and  came  to  lthe  land 

2  (J)  of  the  children  of  the  east,  f  .  .  .  ]     "And  he  looked, 
and  behold  a  well  in  the  field,  and,  lo,  three  flocks  of 
sheep  lying  there  by  it;  for  out  of  that  well  they 
watered  the  flocks :  and  3the  stone  upon  the  well's 

3  mouth  was  great.     And  thither  were  all  the  flocks 
gathered :  and  3they  rolled  the  stone  from  the  well's 
mouth,  and  watered  the  sheep,  and  put  the  stone 

4  again  upon  the  well's  mouth  in  its  place.    And  Jacob 
said  unto  them,  4My  brethren,  whence  be  ye?     And 

5  they  said,  Of  Haran  are  we.    And  he  said  unto  them, 
Know  ye  Laban  the  son  of  Nahor?     And  they  said, 

6  We  know  him.    And  he  said  unto  them,  6Is  it  well 
with  him  ?     And  they  said,  It  is  well :  and,  behold, 

7  Rachel  his  daughter  cometh  with  the  sheep.    And  he 
said,  Lo,  it  is  yet  high  day,  neither  is  it  time  that  the 
cattle  should  be  gathered  together:   water  ye  the 

8  sheep,  and  go  and  feed  them.     And  they  said,  3We 
cannot,  until  all  the  flocks  be  gathered  together,  and 

"35  :  i4f.     "31 : 45  ;  33  : 20 ;  35  : 20,  etc.     «Ct.  35 :  6f.     "31 : 13.     "33  : 18  (?)    *Ct.  28  : 7, 10. 
9Cf.  24:nff  ;  Ex.  2 :  i6ff.     3V.  10.     4ig:7.     543:27. 

be  adopted,  vv.  13,  14,  16  and  19  (cf.  xxxv.  7  E)  must  be  considered  displaced  by  JE 
from  the  context  of  xxxv.  14.     See  the  author's  article  in  Hebraica^  July,  1891,  en- 
titled, Notes  on  the  analysis  of  Genesis  xxxii.-l. 
*  See  note  preceding,  and  cf.  xxxv.  7.     Insert  after  xxxv,  14. 


COMMONLY  CALLED  GENESIS.  163 

"they  roll  the  stone  from  the  well's  mouth;  then  we 
water  the  sheep.     While  he  yet  spake  with  them,    9 
Rachel  came  with  her  father's  sheep ;  for  'she  kept 
them.    And  it  came  to  pass,  when  Jacob  saw  Rachel  10 
the  daughter  of  Laban  his  mother's  brother,  and  the 
sheep  of  Laban  his  mother's  brother,  that  Jacob  went 
near,  and  "rolled  the  stone  from  the  well's  mouth,  and 
watered  the  flock  of  Laban  his  mother's  brother. 
And  Jacob  kissed  Rachel,  and  lifted  up  his  voice,  and  n 
wept.    And  Jacob  told  Rachel  that  he  was  her  father's  1 2 
brother,  and  that  he  was  Rebekah's  son :  and  she  ran 
and  told  her  father.    And  it  came  to  pass,  when  La-  13 
ban  heard  the  tidings  of  Jacob  his  sister's  son,  that 
"'lie  ran  to  meet  him,  and  embraced  him,  and  kissed 
him,  and  brought  him  to  his  house.     And  he  told 
Laban  all  these  things.     And  Laban  said  to  him,  14 
(E)  Surely  thou  art  "my  bone  and  my  flesh.  [ .  .  .  j  And 
he  abode  with  him  the  space  of  a  month.     And  Laban  said  15 
unto  Jacob,  Because  thou  art  my  brother,  shouldest  thou 
therefore  serve  me  for  nought?  tell  me,  what  shall  thy 
"wages  be  ?     And  Laban  had  two  daughters  :  the  name  of  16 
the  elder  was  Leah,  and  the  name  of  the  13younger  was 
Rachel.     And  Leah's  eyes  were  tender;  but  Rachel  was  17 
"beautiful  and  well  favoured.     And  Jacob  loved  Rachel ;  18 
and  he  said,  I  will  serve  thee  seven  years  for  Rachel  thy 
younger  daughter.      And  Laban  said,  It  is  better  that  I  19 
give  her  to  thee,  than  that  I  should  give  her  to  another 
man  :  abide  with  me.     And  Jacob  served  seven  years  for  20 
Rachel ;  and  they  seemed  unto  him  but  16a  few  days,  for 
the  love  he  had  to  her.    And  Jacob  said  unto  Laban,  Give  21 
me  my  wife,  for  my  days  are  fulfilled,  that  I  may  go  in 
unto  her.     And  Laban  gathered  together  all  the  men  of  22 
the  place,  and  made  a  feast.     And  it  came  to  pass  in  the  23 
evening,  that  he  took  Leah  his  daughter,  and  brought  her 
(P)  to  him  ;    and  he  went  in  unto  her.      And  Laban  gave  24 

"V.  10.       7Ex.  2:16.      832: 25.      '45  : 14;  46  129.      1033:4J    18:2;    24:17.      U2:23;   37:27. 
123'  '•!•>  41-  Ct,  30:28,  32f ;  31 :8.     1JCt.  19  131 ;  v.  26f.     14Ct.  12:  n  ;  24  :i6;  26:7.     "27:44. 


164  THE  FIRST  BOOK  OF  MOSES,  - 

Zilpah  his  handmaid  unto  his  daughter  Leah  for  an  handmaid. 

25  (E)  [  .  .  .  ]  And  it  came  to  pass  in  the  morning  that,  be- 
hold, it  was  Leah  :  and  he  said  to  Laban,  What  is  this  thou 
hast  done  unto  me  ?  did  not  I  serve  with  thee  for  Rachel  ? 

26  (J)  wherefore  then  hast  thou  beguiled  me  ?[...]     And 
Laban  said,  16It  is  not  so  done  in  our  place,  to  give 

27  (E)  the  17younger  before  the  firstborn.    Fulfil  the  week* 
of  this  one,  and  we  will  give  thee  the  other  also  for  the 
service  which  thou  shalt  serve  with  me  yet  seven  other 

28  years.     And  Jacob  did  so,  and  fulfilled  her  week,  and  he 

29  (P)  gave  him  Rachel  his  daughter  to  wife.      And  Laban 
gave  to  Rachel  his  daughter  Bilhah  his  handmaid  to  be  her  hand- 

30  (E)  maid.  [  .  .  .  ]     And  he  went  in  also  unto  Rachel,  and 
he  loved  also  Rachel  more  than  Leah,  and  served  with  him 
yet  seven  other  years.  [  .  .  .  J 

31  (J)  And  Yahweh  saw  that  Leah  was  hated,  "and  he 

32  opened  her  womb :  19but  Rachel  was  barren.     20And 
Leah  conceived,  and  bare  a  son,  and  she  called  his 
name  Reuben;  for  she  said,  Because  Yahweh  hath 
looked  upon  my  affliction ;  for  now  my  husband  will 

33  love  me.    20And  she  conceived  again,  and  bare  a  son ; 
and  said,  Because  Yahweh  hath  heard  that  I  am 
hated,  he  hath  therefore  given  me  this  [son]  also : 

34  and  she  called  his  name  Simeon.    20And  she  conceived 
again,  and  bare  a  son ;  and  said,  Now  this  time  will 
my  husband  be  joined  unto  me,  because  I  have  borne 
him  three  sons :  "therefore  was  his  name  calledf  Levi. 

35  20And  she  conceived  again,  and  bare  a  son :  and  she 
said,  This  time  will  I  praise  Yahweh :  "therefore  she 
called  his  name  Judah  ;  and  she  left  bearing.  [  .  .  .  ] 

30      (E)  And  when  Rachel  saw  that  she  bare  Jacob  no  chil- 
dren, Rachel  envied  her  sister ;  and  she  said  unto  Jacob, 
2  Give  me  children,  or  else  I  die.     And  Jacob's  anger  was 
kindled   against   Rachel :    and  he   said,    'Am   I   in   God's 

1S34:  7-    17Ct.  v.  16.     183o:z2.     19n  rao;  25 : 21.    204  :  i,  17,  etc.    ^3:24,  etc.     ^OIIQ. 

*  I.  e.  the  week  of  wedding  festivities. 

*  Read  with  LXX.  Sam.  Syr.,  ll  she  called."    Cf.  verses  32,  33,  35. 


COMMONLY  CALLED  GENESIS.  165 

stead,  who  hath  withheld  from  thee  the  fruit  of  the  womb  ? 
And  she  said,  Behold  my  9maid  Bilhah,  go  in  unto  her ;    3 
( J)  that  she  may  3bear  upon  my  knees  :  and  I  also  may 
"obtain  children  by  her.    And  she  gave  him  Bilhah  her    4 
handmaid  to  wife :  and  Jacob  went  in  unto  her.  [ .  .  .  ] 
(E)  And  Bilhah  conceived,  and  bare  Jacob  a  son.     And  5-6 
Rachel  said,  God  hath  judged  me,  and  hath  also  heard  my 
voice,  and  hath  given  me  a  son  :  therefore  called  she  his 
( J)  (E)  name  Dan.    And  Bilhah  Rachel's  handmaid  con-    7 
(J)  ceived  again,  and  bare  Jacob  a  second  son.     [  .  .  .  J 
(E)  And   Rachel   said,  With   mighty  wrestlings   have   I    8 
wrestled  with   my  sister,  and   have   prevailed  :   and   she 
( J)  called  his  name  Naphtali.     f  .  .  .  ]     When  Leah  saw    9 
that  she  had  left  bearing,  she  took  Zilpah  her  hand- 
maid, and  gave  her  to  Jacob  to  wife.     And  Zilpah  10 
Leah's  handmaid  bare  Jacob  a  son.    And  Leah  said,  n 
Fortunate !  and  she  called  his  name  Gad.    And  Zilpah  12 
Leah's  handmaid  bare  Jacob  a  second  son.    And  Leah  13 
said,  Happy  am  I!  for  the  daughters  will  call  me 
happy :  and  she  called  his  name  Asher.    And  Eeuben  14 
went  in  the  days  of  wheat  harvest,  and  found  man- 
drakes in  the  field,  and  brought  them  unto  his  mother 
Leah.     Then  Rachel  said  to  Leah,  Give  me,  I  pray 
thee,  of  thy  son's  mandrakes.   And  she  said  unto  her,  15 
Is  it  a  small  matter  that  thou  hast  taken  away  my 
husband  ?  and  wouldest  thou  take  away  my  son's  man- 
drakes also?   And  Rachel  said,  Therefore  5he  shall  lie 
with  thee  to-night  for  thy  son's  mandrakes.     And  16 
Jacob  came  from  the  field  in  the  evening,  and  Leah 
went  out  to  meet  him,  and  said,  Thou  must  come  in 
unto  me;  for  I  have  surely  'hired  thee  with  my  son's 
mandrakes.    And  he  lay  with  her  that  night.  [  .  .  .  ] 
(E)  And  God  hearkened  unto  Leah,  and  she  conceived,  17 
and  bare  Jacob  a  fifth  son.    And  Leah  said,  God  hath  given  18 
me  my  hire,  because  I  gave  my  handmaid  to  my  husband  : 

'20:17;  21  :io,  i2f.  Ct.  16:2,  5,  etc.,  and  vv.  4,  gff.      35<>:23.      4i6:2.      6Ct.  v.  17.      «Ct. 
v.  1 8. 


166  THE  FIRST  BOOK  OF  MOSES, 

19  and  she  called  his  name  Issachar.     And  Leah  conceived 

20  again,  and  bare  a  sixth  son  to  Jacob.     And  Leah  said,  God 
(J)  hath  endowed  me  with  a  good  dowry  ;*[...]  now 
will  my  husband  dwell  with  me,  because  I  have  borne 

21  him  six  sons ;  and  she  called  his  name  Zebulun.    And 
afterwards  she  bare  a  daughter,  and  called  her  name 

22  (E)  Dinah.  [ .  .  .  ]  f    And  God  remembered  Rachel,  7and 

23  (J)  God  hearkened  to  her,  and  8opened  her  womb.     And 
(E)  she  conceived,  and  bare  a  son  :   and  said,  God   hath 

24  taken  awayf  my  reproach  :  and  she  called  his  name  Joseph, 
(J)  [  •  •  •  J  saying,  Yahweh  add  to  me  "another  son. 

25  And  it  came  to  pass,  when  Rachel  had  borne  Joseph, 
that  Jacob  said  unto  Laban,  Send  me  away,  that  I 
may  go  unto  10mine  own  place,  and  to  my  country. 

26  (E)  Give  me  my  wives  and  my  children,  \  for  whom  I  have 
served  thee,  and  let  me  go  :  for  thou  knowest  my  service 

27  (J)  wherewith  I  have  served  thee.     And  Laban  said  unto 
him,  "If  now  I  have  found  favour  in  thine  eyes, 
[tarry :  for]  I  have  "divined  that  Yahweh  hath  blessed 

28  (E)  me  for  thy  sake.    And  he  said,  Appoint  me  thy  wages, 

29  (J)  and  I  will  give  it.  [  .  .  .  ]     And  he  said  unto  him, 
Thou  knowest  how  I  have  served  thee,  and  how  thy 

30  cattle  hath  fared  with  me.    For  it  was  little  which 
thou  hadst  before  I  came,  and  it  hath  ' 'increased  un- 
to a  multitude ;  and  Yahweh  hath  blessed  thee  whith- 
ersoever I  turned  :  and  now  when  shall  I  provide  for 

31  mine  own  house  also?    And  he  said,  What  shall  I  give 
thee  ?   And  Jacob  said,  Thou  shalt  not  give  me  aught : 
if  thou  wilt  do  this  thing  for  me,  I  will  again  feed 

7V.  17.     829: 31.     935:i8.     I02g:z6.     "18:3,  etc.     1344:is.     1328:i4,  etc. 

*  Heb.  Zebed.  Verse  20  contains  two  etymologies  for  Zebulun.  According  to  the 
analysis,  R  seems  to  have  generally  selected  the  more  felicitous  of  the  two,  but 
sometimes  to  afford  both  (cf.  z^f),  and  is  not  averse  to  presenting  still  a  third  in 
many  cases  (cf.  ch.  xlix.). 

t  Perhaps  vs.  21.  is  R's. 

%  Heb.  Asaph.    Verse  24^  (J)  derives  the  name  from  yasaph,  "  add  to." 

J"Whom"  is  feminine,  hence  the  "children"  are  here  interpolated. 


COMMONLY  CALLED  GENESIS.  167 

(E)  thy  flock  [  .  .  .  ]  and  keep  it.*     I  will  pass  through  32 
all  thy  flock  to-day,  "removing  from  thence  every  speckled 
and  spotted  one,  and  every  black  one  among  the  sheep, 
and  the  spotted  and  speckled  among  the  goats  :  and  [of 
such]  shall  be  my  hire.     So  shall  my  righteousness  an-  33 
swer  for  me  hereafter,  when  thou  shalt  come  concerning 
my  hire  that  is  before  thee  :  every  one  that  is  not  speckled 
and  spotted  among  the  goats,  and  black  among  the  sheep, 
that  [if  found]  with  me  shall  be  counted  stolen.f   [  .   .  .  ] 
(J)  And  Laban  said,  Behold,  I  would  it  might  be  ac-  34 
cording  to  thy  word.    And  he  removed  that  day  the  35 
he-goats  that  were  15ringstraked  and  spotted,  and  all 
the  she-goats  that  were  speckled  and  spotted,  every 
one  that  had  white  in  it,  and  all  the  black  ones  among 
the  sheep,  and  gave  them  into  the  hand  of  his  sons : 
and  he  set  three  days'  journey  betwixt  himself  and  36 
Jacob :  and  Jacob  fed  the  rest  of  Laban's  flocks.    And 
Jacob  took  him  rods  of  fresh  poplar,  and  of  the  al- 
mond and  of  the  plane  tree ;  and  peeled  white  strakes 
in  them,  and  made  the  white  appear  which  was  in  the 
rods.    And  he  set  the  rods  wjiich  he  had  peeled  over  38 
(E)  against  the  flocks  16in  the  gutters  in  the  watering 
troughs  where  the  flocks  came  to  drink;   and  they  con- 
(J)  ceived  when  they  came  to  drink.  [  .  .  .  ]     And  the  39 
flocks   conceived   before   the   rods,  and   the   flocks 

143i:3.     16Ct.  31:8-10.     i«Ex.  2:16. 

*  The  Hebrew  has,  "  feed  thy  flock,  keep  it,"  with  no  conjunction.  Kautzsch  and 
Socin  regard  the  second  word  as  simply  a  parallel  furnished  by  the  other  source 
(E)  to  the  first.  According  to  these  authors,  "  R  took  it  up  in  order  to  lose  no  shade 
of  meaning." 

tThe  latter  part  of  ch.  xxx.  presents  confessedly  an  incompletely  solved  problem 
of  analysis.  For  this  reason  the  author  departs  from  the  view  of  critics  presented 
in  the  tables  of  Hebraica  iv.  4  (July,  1888),  and  submits  an  original  analysis,  for  the 
evidence  in  support  of  which  the  reader  is  referred  to  the  above-quoted  article  in 
Hebraica  for  July,  1891.  The  basis  of  analysis  must  of  course  be  in  any  event  the 
story  of  E  as  retold  by  Jacob  in  xxxi.  5-12  and  again  in  verses  38-42.  The  main 
point  of  difference  between  the  narrative  here  presupposed  and  the  form  of  the  story 
afforded  by  ch.  xxx.  is,  as  all  critics  recognize,  that  Jacob  does  not  outwit  Laban  by 
his  own  cunning,  but  quietly  submits  to  repeated  over-reaching  from  Laban,  who 
continually  "  changes  his  wages."  His  deliverance  is  due  solely  to  divine  interven- 
tion on  behalf  of  an  isli  tarn  or  "  man  of  simple  integrity  "  (xxv.  27).  Cf.  xxxi.  7. 


168  THE  FIRST  BOOK  OF  MOSES, 

brought  forth  "ringstraked,  speckled,  and  spotted. 

40  (E)  And  Jacob  separated  the  lambs,  and  set  the  faces  of 
the  flocks  toward  the  18ringstraked  and  all  the  black  in  the 
(J)  flock  of  Laban  ;[...]  and  he  put  his  own  droves 

41  apart,  and  put  them  not  unto  Laban's  flock.    And  it 
came  to  pass,  whensoever  the  stronger  of  the  flock 
did  conceive,  that  Jacob  laid  the  rods  before  the  eyes 
of  the  flock  19in  the  gutters,  that  they  might  conceive 

42  among  the  rods ;  but  when  the  flock  were  feeble,  he 
put  them  not  in :  so  the  feebler  were  Laban's,  and  the 

43  stronger  Jacob's.     And  the  man  "increased  exceed- 
ingly, and  21had  large  flocks,  and  maidservants  and 
menservants,  and  camels  and  asses. 

31  And  *  he  heard  the  words  of  Laban's  sons,  saying, 
Jacob  hath  taken  away  all  that  was  our  father's ;  and 
of  that  which  was  our  father's  hath  he  gotten  all  this 

2  (E)  glory.     'And  Jacob  beheld  the  countenance  of  Laban, 

3  ( J)  and,  behold,  it  was  not  toward  him  as  before  time.     2And 
Yahweh  said  unto  Jacob,  Return  unto  the  land  of  thy  fathers, 

4  (E)  and  to  thy  kindred  ;  and  I  will  be  with  thee.     And  Jacob 
sent  and  called  Rachel  and  Leah  to  the  field  unto  his  flock, 

5  and  said  unto  them,  I  see  your  father's  countenance,  that  it 
is  not  toward  me  as  beforetime  ;  but  the  God  of  my  father 

6  hath  been  with  me.    3And  ye  know  that  with  all  my  power 

7  I  have  served  your  father.    And  your  father  hath  deceived 
me,  and  4changed  my  wages  ten  times ;  but  God  buffered 

8  him  not  to  hurt  me.     If  he  said  thus,  The  speckled  shall 
be  thy  wages  ;  then  all  the  flock  bare  speckled  :  and  if  he 
said  thus,  The  ringstraked  shall  be  thy  wages  :  then  bare 

"Ct.  31:8-10.  1831:8.  19Ex.2:i6.  2°28  : 14  ;  30  : 30,  etc.  2132:4.  JV.  5.  232:9.  33o:26. 
4Ct.  3o:3sff.  Cf.  Num.  14:22.  62c:6. 

*For  the  present  independent  analysis  of  ch.  xxxi.  see  Hebraica  for  July,  1891,  and 
for  the  general  form  of  previous  analyses  chapter  III.  Wellhausen  I.,  p.  428,  rejects 
verses  10  and  12  on  the  ground  that  "  I  am  the  God  of  Bethel  "  can  only  come  first 
in  the  theophany,  and  that  the  verses  10  and  12  introduce  a  subject  matter  foreign 
to  that  of  vs.  13,  one  which  could  not  have  been  presented  at  the  same  time,  but 
necessarily,  according  to  the  story,  months,  if  not  years,  previously.  Verse  3  is  re- 
garded as  an  interpolation  supplying  a  higher  motive  for  Jacob's  flight  than  that  of 
vs.  i.  It  must,  however,  be  as  early  as  xxxii.  10,  which  itself,  however,  is  subsequent 
to  the  union  of  J  and  E.  See  note  in  loc. 


COMMONLY  CALLED  GENESIS.  169 

all   the  flock  ringstraked.      Thus  God  hath  taken  away    9 
(JE)  the  cattle  of  your  father,  and  given  them  to  me.    And  10 
it  came  to  pass  at  the  time  that  the  flock  conceived,  that  I  lifted  up 
mine  eyes,  and  saw  in  a  dream,  and,  behold,  the  he-goats  which 
leaped  upon    the    flock    were    ringstraked,   speckled,  and    grisled. 
(E)  7And  the  angel  of  God  said  unto  me  in  the  dream,  u 
(JE)  "Jacob  :  and  I  said,  Here  am  I.     And  he  said,  Lift  up  12 
now  thine  eyes,  and  see,  all  the  he-goats  which  leap  upon  the  flock 
are  ringstraked,  speckled,  and  grisled  :  for  I  have  seen  all  that  Laban 
(E)  doeth  unto  thee.     I  am  the  God  of  Beth-el,  where  thou  13 
anointedst  a  pillar,  where  thou  vowedst  a  vow  unto  me : 
now  arise,  get  thee  out  from  this  land,  and  return  unto  the 
land  of  thy  nativity.     And  Rachel  and  Leah  answered  and  14 
said  unto  him,  Is  there  yet  any  portion  or  inheritance  for 
us  in  our  father's  house  ?    Are  we  not  counted  of  him  stran-  15 
gers  ?  for  he  hath  sold  us,  and  hath  also  quite  devoured 
9our  money.      For  all  the  riches  which  God   hath   taken  16 
away  from  our  father,  that  is  ours  and  our  children's  :  now 
then,  whatsoever  God  hath  said  unto  thee,  do.     Then  Ja-  17 
cob  rose  up,  and  set  his  sons  and  his  wives  upon  the  camels  ; 
(P)  and  he  carried  away  all  his  cattle,  ™ and  all  his  substance  18 
which  he  had  gathered,  the  cattle  of  his  getting ,  which  he  had 
gathered  in  Paddan-aram,  for  to  go  to  Isaac  his  father  unto  tJie 
(E)  land  of  Canaan.      Now  Laban  was  gone  to  shear  his  19 
sheep:  and  Rachel  stole  the  teraphim  that  were  her  father's. 
And  Jacob  "stole  away  unawares  to  Laban  the  Syrian,  in  20 
that  he  told  him  not  that  he  fled.     So  he  fled  with  all  that  21 
(J)  he  had  ;  and  he  rose  up,  and  passed  over  the  river, 
(E)  and  set  his  face  toward  the  mountain  of  Gilead. 

And  it  was  told  Laban  on  the  third  day  that  Jacob  was  22 
fled.     And  he  took  his  brethren  with  him,  and  pursued  23 
after  him  seven  days'  journey ;  12and  he  overtook  him  in 
the  mountain  of   Gilead.      And  God  came  to  Laban  the  24 
Syrian  13in  a  dream  of  the  night,  and  said  unto  him,  Take 
heed  to  thyself  that  thou  speak  not  to  Jacob  either  good 
(J)  or  bad.    And  Laban  came  up  with  Jacob.    Now  Ja'-  25 

«Ct.  30-42.      T2o:s,  etc.     822:i,  etc.     »2o  :  18,  27  ;    Ex.  21:35.     10i2:5;  36:6.      llv.  26. 
Ct  v.  27.     iav.  2sa.     isis:  i ;  20:3,  etc. 


170  THE  FIRST  BOOK  OF  MOSES, 

cob  had  pitched  his  tent  in  the  mountain  :[...]  and 
Laban  with  his  brethren  pitched  in  the  mountain  of 

26  (E)  Grilead.  [  .  .  .  ]    And  Laban  said  to  Jacob,  What  hast 
thou  done,  that  thou  hast  "stolen  away  unawares  to  me, 
and  carried  away  my  daughters  as  captives  of  the  sword  ? 

2 7  (J)  Wherefore  didst  thou  flee  secretly,  and  J 'steal 
away  from  me ;  and  didst  not  tell  me,  that  I  might 
have  sent  thee  away  with  mirth  and  with  songs,  with 

28  (E)  tabret  and  with  harp  ;  and  hast  not  suffered  me  to 
kiss  my  sons  and  my  daughters  ?  now  hast  thou  done  fool- 

29  ishly.     It  is  in  the  power  of  my  hand  to  do  you  hurt :  but 
the  God  of  your  father  spake  unto  me  yesternight,  saying, 
Take  heed  to  thyself  that  thou  speak  not  to  Jacob  either 

30  good  or  bad.     And  now,  [though]  thou  wouldest  needs  be 
gone,  because  thou  sore  longedst  after  thy  father's  house, 

31  (J)  [yet]  wherefore  hast  thou  stolen  my  gods  ?    And  Jacob 
answered  and  said  to  Laban,  Because  I  was  afraid :  for 
I  said,  Lest  thou  shouldest  take  thy  daughters  from 

32  (E)  me  by  force.    [...]*  With  whomsoever  thou  find- 
est  thy  gods,  he  shall  not  live  :  before  our  brethren  discern 
thou  what  is  thine  with  me,  and  take  it  to  thee.    For  Jacob 

33  knew  not  that  Rachel  had  stolen  them.     And  Laban  went 
into  Jacob's  tent,  and  into  Leah's  tent,  and  into  the  tent  of  the 
two  maidservants  ;  but  he  found  them  not.     And  he  went  out 

34  of  Leah's  tent,  and  entered  into  Rachel's  tent.    Now  Rachel 
had  taken  the  teraphim,  and  put  them  in  the  camel's  furni- 
ture, and  sat  upon  them.     And  Laban  16felt  about  all  the 

35  tent,  but  found  them  not.     And  she  said  to  her  father,  Let 
not  my  lord  be  angry  that  I  cannot  rise  up  before  thee  ;  for 
17the  manner  of  women  is  upon  me.     And  he  searched,  but 

36  (J)  found  not  the  teraphim.     And  Jacob  was  wroth,  and 
(E)  chode  with  Laban :   [  .  .  .  ]    and  Jacob  answered 
and  said  to  Laban,  What  is  my  trespass  ?  what  is  my  sin, 

37  that  thou  has  hotly  pursued  after  me  ?     Whereas  thou  hast 
felt  about  all  my  stuff,  what  hast  thou  found  of  all  thy 

14V.  26.  Ct.  v.  27.     15Ct.  v.  20.     1627:i2,2if.     17Ct.  18:11. 
*The  missing  words,  "  And  he  said,"  are  found  in  LXX. 


COMMONLY  CALLED   GENESIS.  171 

household  stuff  ?     Set  it  here  before  my  brethren  and  thy 
(J)  brethren,  that  they  may  judge  betwixt  us  two.     This  38 
twenty  years  have  I  been  with  thee ;  thy  ewes  and  thy 
she-goats  have  not  18cast  their  young,  and  the  rams  of 
thy  flocks  have  I  not  eaten.    That  which  was  torn  of  39 
beasts  I  brought  not  unto  thee;  I  bare  the  loss  of  it ; 
of  my  hand  didst  thou  require  it,  whether  stolen  by 
day  or  stolen  by  night.    Thus  I  was ;  in  the  day  the  40 
drought  consumed  me,  and  the  frost  by  night;  and 
(E)  my  sleep  fled  from  mine  eyes.*    These  twenty  years  41 
have  I  been  in  thy  house ;  19I  served  thee  fourteen  years 
for  thy  two  daughters,  and  six  years  for  thy  flock  :   and 
20thou  hast  changed  my  wages  ten  times.     Except  the  God  42 
of  my  father,  the  God  of  Abraham,  and  the  Fear  of  Isaac, 
had  been  with  me,  surely  now  hadst  thou  sent  me  away 
empty.     God  hath  seen  mine  affliction  and  the  labour  of 
(J)  my  hands,  and  rebuked  thee  yesternight.     And  Laban  43 
answered  and  said  unto  Jacob,  21The  daughters  are 
my  daughters,  and  the  children  are  my  children,  and 
the  flocks  are  my  flocks,  and  all  that  thou  seest  is 
mine :  and  what  can  I  do  this  day  unto  these  my 
daughters,  or  unto  their  children  which  they  have 
borne  ?    And  now  come,  let  us  make  a  covenant,  I  and  44 
thou ;[...]  and  let  it  be  for  a  "witness  between  me    . 
(E)  and  thee.     And  Jacob  "took  a  stone,  and  set  it  up  45 
(J)  for  a  pillar.     And  Jacob  said  unto  his  brethren,  46 
Gather  stones;  and  they  took  stones,  and  made  an 
(E)  heap :  "and  they  did  eat  there  by  the  heap. — "And  47 
Laban   called  it    Jegar-sahadutha :    but    Jacob  called  it 
(J)  Galeed.—    And  Laban  said,  This  heap  is  witness  48 
between  me  and  thee  this  day.    —Therefore  was  the  49 
name  of  it  called  Galeed :  and  [  .  .  .  ]  Mizpah,t  for  he 

!»Ex.  23:26.  Ct.  27:45  ;  42:36;  43:14.  1929:i8,  27.  20Vv.  7-9.  21V.  31.  22V.  48f. 
»328  : 18,  etc.  2<V.  54.  26W.  5,  48f. 

*  Vv.  36*7,  38-40  may  equally  well  be  assigned  to  E. 

t  LXX.  have  Massepha,  midway  between  maffebah^  "  pillar  "  (i.  e.  the  stone  dolmen 
so  frequent  in  E  and  forming  part  of  the  earlier  worship  (Is.  xix.  19),  but  forbidden 
after  the  period  of  Josiah),  and  mizpah,  "  watch-tower."  This  curious  phenomenon 
suggests  the  possibility  of  an  original  play  upon  the  words  maffeba/i  and  mizjah. 


172  THE  FIRST  BOOK  OF  MOSES, 

said,  Yah  web  watch  between  me  and  thee,  when  we  are 

50  absent  one  from  another. —    If  thou  shalt  afflict  my 
daughters,  and  if  thou  shalt  take  wives  besides  my 
daughters,  no  man  is  with  us ;  see  26God  is  witness  be- 

51  (E)  twixt  me  and  thee.    And  Laban  said  to  Jacob,  Be- 
hold this  heap,  and  behold  the  pillar,  which  27I  have  set  betwixt 

52  me  and  thee.     This  heap  be  witness,  and  the  pillar  be  witness, 
that  I  will  not  pass  over  this  heap  to  thee,  and  that  thou 
shalt  not  pass  over  this  heap  and  this  pillar  unto  me,  for  harm. 

53  88The  God  of  Abraham,  and  the  God  of  Nahor,  the  God  of 
their  father,  judge  betwixt  us.      And  Jacob  sware  by  the 

54  Fear  of  his  father  Isaac.     29And  Jacob  offered  a  sacrifice 
in  the  mountain,  and  called  his  brethren  to  eat  bread  :  and 
they  did  eat  bread,  and  tarried  all  night  in  the  mountain. 

55  30And  early  in  the  morning  Laban  rose  up,  and  kissed  his  sons 
and  his  daughters,  and  blessed  them  :  and  Laban  depart- 

32  ed,  and  returned  unto  his  place.     And  Jacob  went  on  his 

2  way,  and  the  angels  of  God  met  him.     'And  Jacob  said 
when  he  saw  them,  This  is  God's  host :  and  he  called  the 
name  of  that  place  Mahanaim. 

3  (J)  And  Jacob  sent  messengers  before  him  to  Esau 
his  brother  unto  the  land  of  Seir ; — the  field  of  Etiom.— 

4  And  he  commanded  them,  saying,  Thus  shall  ye  say 
unto  my  lord  Esau ;  Thus  saith  thy  servant  Jacob,  I 

5  have  sojourned  with  Laban,  and  stayed  until  now :  and 
2I  have  oxen,  and  asses  [and]  flocks,  and  menservants 
and  maidservants :  and  I  have  sent  to  tell  my  lord, 

6  3that  I  may  find  grace  in  thy  sight.    And  the  messen- 
gers returned  to   Jacob,  saying,  We    came   to  thy 
brother  Esau,  and  moreover  he  cometh  to  meet  thee, 

7  and  4four  hundred  men  with  him.    Then  Jacob  was 
greatly  afraid  and  was  distressed :  and  he  divided  the 
people  that  was  with  him,  and  the  flocks,  and  the 

8  herds,  and  the  camels,  into  &two  companies ;  *  and  he 

2«Ct.  v.  44.  27Ct.  v.  46.  28W.  42,  37.  29Ex.  18:12.  s°2o:8;  21:14;  22:3;  28:18. 
1Vv.  7,  10.  2i2: 16;  30:43.  3i8: 3,  etc.  433  :  i.  5Ct.  v.  if. 

*  Heb.  Mahanaim.  The  word  is  strictly  the  dual  of  mahaneh,  "  camp  "  or  "  com- 
pany." The  etymology  of  verses  i  and  2  (E)  regards  it  simply  as  a  plural,  or 


COMMONLY  CALLED  GENESIS.  173 

said,  If  Esau  come  to  the  one  company,  and  smite  it, 
then  the  company  which  is  left  shall  escape.  [  .  .  .  ] 

(JE)  And  Jacob  said,  O  God  of  my  father  Abraham,  and  God  of  my    9 
father  Isaac,  O  Yahweh,  which  6saidst  unto  me,  Return  unto  thy 
country,    and  to  thy  kindred,  and  I  will  do  thee  good  :    I  am  not  10 
worthy  of  the  least  of  all  7the  mercies,  and  of  all  the  truth,  which 
thou  hast  shewed  unto  thy  servant ;  for  with  my  staff  I  passed  over 
this  8 Jordan  ;  and  now  I  am  become  9two  companies.     Deliver  me,  I  n 
pray  thee,  from  the  hand  of  my  brother,  from  the  hand  of  Esau  ; 
for  I  fear  him,  lest  he  come  and  smite  me,  the  mother  with  the  child- 
ren.    And  thou  10saidst,  I  will  surely  do  thee  good,  and  make  thy  12 
seed  as  the  sand  of  the  sea,  which  cannot  be  numbered  for  multiude.* 
(E)  (J)  And  he  lodged  "there  f  that  night ;  and  took  of  13 
that  which  he  had  with  him  a  12preseut  for  Esau  his 
brother;  two  hundred  13she-goats  and  twenty  he-goats,  14 
two  hundred  ewes  and  twenty  rams,  thirty  milch  cam-  15 
els  and  their  colts,  forty  kine  and  ten  bulls,  twenty 
she-asses   and  ten  foals.     And  he  delivered   them  16 
into  the  hand  of  his  servants,  every  14drove  by  itself, 
and  said  unto  his  servants,  Pass  over  before  me,  and 
put  a  space  betwixt  drove  and  drove.    And  he  com-  17 
manded  the  foremost,  saying,  When  Esau  my  brother 
meeteth  thee,  and  asketh  thee,  saying,  Whose  art 

'31:3.  '47:29-  8Ct.  v.  22.  9vv.  if,  7.  i°22  : 17.  Ct.  13:16;  28:14.  iiv.2.  i2VV-  l8< 
aof;  33  :io.  Ct.  33  :  n.  ' '31 138.  142g  :2f,  8  ;  30:40;  v.  19;  35  121. 

perhaps  more  exactly  as  a  singular,  the  ending  aim  being  understood  as  an  Aramaic 
locative  ending  corresponding  to  the  am  of  the  Moabite  stone.  According  to  Well- 
hausen  (Comp.  d.  Hex.,  p.  45  [434],  note)  this  is  correct  and  would  denote  an  exacter 
knowledge  of  Aramaic  forms  on  the  part  of  E  than  of  J.  Dillmann,  however, 
regards  Mahanaim  as  taken  by  both  J  and  E  for  a  dual,  the  two  hosts  of  xxxii.  2 
being  Jacob's  and  "  God's." 

*  For  a  great  number  of  reasons  verses  9-12  are  regarded  as  due  to  didactic  inter- 
polation. It  is  claimed  that  the  writer  shows  himself  unmindful  of  the  real  scene, 
which  must  be,  not  only  according  to  vs.  22,  but  by  relation  to  Mahanaim  and  Penuel, 
the  ford,  not  of  Jordan,  as  he  has  it,  vs.  10,  but  Jabbok.  Verse  12  also  refers  toxxxi. 
3,  a  verse  of  doubtful  authenticity,  and  the  tone  and  coloring  recall  the  frequent 
so-called  Deuteronomic  (didactic)  interpolations.  (Cf .  Gen.  xviii.  23!?,  xxvi.  36?,  etc.) 
But  the  conclusive  reason  against  vv.  9-12  is  the  reference  in  vs.  12  to  xxviii.  14, 
which,  however,  appears  to  have  been  made  from  memory,  and  combines  phrases 
derived  from  xvi.  10  and  xxii.  17,  both  JE.  Hence  the  close  similarity  of  the  style 
(vs.  10)  in  this  case  is  insufficient  to  establish  the  Jahvistic  authorship. 

t  "There  "  may  refer  to  vs.  2,  or  to  the  passage,  "Therefore  he  called  the  name  of 
the  place  Mahanaim,"  which,  we  must  suppose,  was  omitted  from  J  after  vs.  8  for 
harmonistic  reasons.  In  the  latter  case  the  critics  are  right  in  assigning  this  clause 
toj. 


174  THE  FIRST  BOOK  OF  MOSES, 

thou  ?  and  whither  goest  thou  ?  and  whose  are  these 

1 8  before  thee?  then  thou  shalt  say,  [They  be]  thy  ser- 
vant Jacob's ;  it  is  a  present  sent  unto  my  lord  Esau : 

19  and,  behold,  15he  also  is  behind  us.     And  he  com- 
manded also  the  second,  and  the  third,  and  all  that 
followed  the  droves,  saying,  On  this  manner  shall  ye 

20  speak  unto  Esau,  when  ye  find  him ;  and  ye  shall  say, 
Moreover,  behold,  thy  servant  Jacob  is  behind  us. 
For  he  said,  I  will  appease  him  with  the  present  that 
goeth  before  me,  and  afterward  I  will  see  his  face ; 

21  peradventure  he  will  16accept  me.     So  the  present 
passed  over  before  him  *  and  he  himself  lodged  that 
night  in  the  company.! 

22  And  he  rose  up  that  night,  and  took  his  two  wives, 
and  his  two  handmaids,  and  his  eleven  children,  [ .  . .  ] 

23  (E)  and  passed  over  the  ford  of  17Jabbok.  [  .  .  .  J  — And 
(J)  he  took  them,  \ — and  sent  them  over  the  stream,  and 

24  sent  over  that  he  had.    18And  Jacob  was  left  alone; 

i64  : 22,  26,  etc.     194  : 7  ;  I.  Sam.  25  :  35.     *7Ct.  V.  10.     "Cf.  Ex.  4 : 24ff. 

*  In  spite  of  the  universal  opinion  of  critics,  which  sees  in  vv.  13^-20  a  parallel  of  E 
to  J's  vv.  3-130,  I  am  driven  by  the  unmistakable  linguistic  marks,  and  especially 
by  the  reference  in  xxxiii.  8-10  (cf.  vs.  20  above),  where  the  language  is  still  more 
positively  J's,  to  assign  vv.  3-2 id  to  this  writer.  See  my  article,  Notes  on  the 
Analysis  of  Gen.  xxxii.-l.  in  Hebraica  for  July,  1891.  The  comparison  of  the 
"  present"  (literally  "  offering  "),  which  "  goes  before  "  the  suppliant  to  "  appease  " 
the  Deity  and  induces  him  to  "  accept"  (literally  "  lift  up  the  face  of,"  cf.  Gen.  iv.  7) 
the  worshipper  in  vs.  20  is  an  elaborate  preparation  for  the  etymology  of  xxxiii.  10. 
Jacob  will  see  Esau  "  as  one  seeth  the  face  of  God  "  (Pent  el),  i.  e.  with  a  minchah  or 
peace-offering. 

t  Wellhausen  translates  this  word  as  a  proper  noun,  "in  Mahaneh,"  connecting 
this  with  E's  etymology  of  the  name  ("  God's  host,"  v.  2),  which,  in  his  opinion, 
treats  it  as  a  singular. 

$The  clause,  "and  he  took,"  should  doubtless  precede  "and  passed  over." 
"  Them  "  must,  of  couse,  be  due  to  JE  since  we  have  here  two  substantially  identical 
statements,  and  in  each  source  the  object  ot  the  verb  must  have  been  explicitly 
given.  Supply  "his  people."  The  equivalent  phrase  in  vs.  22  is  linguistically 
characterized  as  J's.— I  am  indebted  to  Prof.  Moore  for  the  suggestion  that  vs.  30  is 
perhaps  E's.  The  linguistic  form  is  in  fact  characteristic  of  E.  Cf.  e.  g.  xxxiii.  ^b 
(J).  The  verse,  however,  cannot  be  understood  as  referring  to  the  incident  narrated 
in  the  context,  but  rather  to  some  theophany  parallel  to  it  in  E.  This  wrestling 
story  gives  in  fact  the  aetiology  of  Jabboq  ("  wrestler")  and  of  Israel,  not  of  Peniel, 
and  J's  etymology  of  Peniel  (or  rather  Pen«el,  cf.  vs.  31)  follows  later  (xxxiii.  8-10), 
his  story  of  Jabboq  and  Israel  ending  at  vs.  29. 


COMMONLY  CALLED  GENESIS.  175 

and  there  wrestled  19a  man  with  him  until  the  "break- 
ing of  the  day.    And  when  he  saw  that  he  aiprevailed  25 
not  against  him,  he  touched  the  hollow  of  his  thigh ; 
and  the  hollow  of  Jacob's  thigh  was  strained,  as  he 
wrestled  with  him.    And  he  said,  Let  me  go,  for  the  26 
day  20breaketh.    And  he  said,  I  will  not  let  thee  go, 
except  thou  bless  me.    And  he  said  unto  him,  What  27 
is  thy  name?    And  he  said,  Jacob.    And  he  said,  Thy  28 
name  shall  be  called  no  more  Jacob,  but  "Israel :  for 
thou  hast  striven  with  God*  and  [with]  men,  and  hast 
prevailed.    And  Jacob  asked  him,  and  said,  Tell  me,  29 
I  pray  thee,  thy  name.    And  he  said,  Wherefore  is  it 
that  thou  dost  ask  after  my  name?    And  he  blessed 
(E)  him  there.  [  .  .  .  ]     "And  Jacob  called  the  name  of  30 
the  place  Peniel :  for,  [said  he],  I  have  seen  God  face  to 
(J)  face,  and  my  life  is  preserved.!  [  .  .  .  ]    And  the  sun  31 
rose  upon  him  as  he  passed  over  Penuel,  and  he  halt- 
ed upon  his  thigh.    "Therefore  the  children  of  Israel  32 
eat  not  the  sinew  of  the  hip  which  is  upon  the  hollow 
of  the  thigh,  unto  this  day :  because  he  touched  the 
hollow  of  Jacob's  thigh  in  the  sinew  of  the  hip.J 

And  Jacob  lifted  up  his  eyes,  and  looked,  and,  be-  33 
hold,  Esau  came,  and  with  him  'four  hundred  men. 

19i8:2;  19:5.  aoi9:is;  v.  26.  212g:8-io.  aaCt.  35:10.  "28:19;  32:2.  01.33:17. 
2*2:24;  10:9,  etc.  132:6. 

*  The  use  of  Elohim  here  is  perfectly  in  accord  with  J's  practise  elsewhere  (cf. 
note  to  Gen.  iii.  i.)  In  the  contrasted  expression,  "God  and  men,"  it  would  be  used 
(cf.  Jud.  ix.  9,  13)  even  were  there  not  the  additional  exigencies  of  the  etymology 
(Isra-el)  and  the  concealment  of  the  name,  vs.  29.  The  fact  that  J  from  this  point  on 
(in  chapters  xxxiii.  and  xxxiv.  R  seems  to  have  altered  to  "Jacob"  on  account  of 
xxxv.  10)  uses  "Israel,"  while  E  continues  to  employ  "Jacob,"  establishes  the 
fact  that  this  story  belongs  really  to  the  former.  See,  however,  the  article, 
Hebraica,  July,  1891,  above  cited. 

tThe  reference  is  probably  to  a  theophany  of  E  corresponding  to  the  Jabboq- 
Israel  story  of  J.  Possibly  some  of  the  material  of  vs.  nf  may  have  been  derived 
from  the  missing  account  of  Peniel  in  E. 

\  Dillmann,  who  regards  verses  25-31  as  E,  finds  a  ground  for  rejecting  vs.  32  as 
R's  in  the  fact  that  its  style  and  language  are  akin  to  J.  If,  however,  the  foregoing 
passage,  with  which  it  is  connected  in  subject-matter,  be  assigned  to  J,  as  above, 
the  references  given  (Dill.,  Gen.  5,  in  loc.)  to  the  J  passages,  x.  9,  xix.  37^  xxxvi.  33. 
which  are  the  only  argument  I  find  advanced  against  the  genuineness  of  the  verse, 
prove  simply  the  contrary.  Cf .  in  addition  Gen.  ii.  24  note. 


176  THE  FIRST  BOOK  OF  MOSES, 

And  he  divided  the  children  unto  Leah,  and  unto 

2  Rachel,  and  unto  the  two  handmaids.     And  he  put 
the  handmaids  and  their  children  foremost,  and  Leah 
and  her  children  after,  and  "Rachel  and  Joseph  hinder- 

3  most.    And  he  himself  passed  over  before  them,  and 
bowed  himself  to  the  ground  seven  times,  until  he 

4  came  near  to  his  brother.   And  Esau  "ran  to  meet  him, 
(E)  and  embraced  him,  and  fell  on  his  neck,  and  kissed 

5  him  :  and  they  wept.     And  he  lifted  up  his  eyes,  and  saw 
4the  women  and  the  children  ;   and  said,  Who  are  these 
with  thee  ?    And  he  said,  The  children  which  God  hath 

6  (J)  graciously  given  thy  servant.  [ .  .  .  ]   Then  the  hand- 
maids came  near,  they  and  their  children,  and  they 

7  bowed  themselves.    And  Leah  also  and  her  children 
came  near  and  bowed  themselves:  and  after  came 
Joseph  near  and  Rachel,  and  they  bowed  themselves. 

8  And  he  said,  What  meanest  thou  by  6all  this  company 
which  I  met  ?    And  he  said,  7To  find  grace  in  the  sight 

9  of  my  lord.     And  Esau  said,  I  have  enough ;  my 

10  brother,  let  that  thou  hast  be  thine.    And  Jacob  said, 
Nay,  I  pray  thee,  7if  now  I  have  found  grace  in  thy 
sight,  then  'receive  my  present  at  my  hand :  "foras- 
much as  I  have  seen  thy  face,  as  one  seeth  the  10face 

11  (E)  of  God,  and  thou  wast  pleased  with  me.    Take,  I 
pray  thee,  my  "gift  that  is  brought  to  thee  ;  because  "God 
hath  dealt  graciously  with  me,  and  because  I  have  enough. 

12  (J)  And  he  urged  him,  and  he  took  it.*    And  he  said,  Let 
us  take  our  journey,  and  let  us  go,  and  I  will  go  be- 

13  fore  thee.    And  he  said  unto  him,  My  lord  knoweth 
that  the  children  are  tender,  and  that  the  flocks  and 
herds  with  me  give  suck ;  and  if  they  overdrive  them 

14  one  day,  all  the  flocks  will  die.    Let  my  lord,  I  pray 
thee,  pass  over  before  his  servant :  and  I  will  lead  on 
softly,  according  to  the  pace  of  the  cattle  that  is  be- 

229:3of.  3i8:2,  etc.  4Ct.  v.  6f.  5W.  1-3.  "32  : 13-21.  7i8:3,  etc.;  32:6.  832:2o. 
»i8  : 5  ;  19 : 8,  etc.  10Ct.  32  : 30.  "Ct.  v.  10,  etc.  «v.  5. 

*  Referring  to  the  story  of  which  a  trace  appears  to  remain  in  xxxii.  3.  For  the 
above  analysis,  see  notes  on  chap,  xxxii.  and  ct.  Hebraica  VII.  4. 


COMMONLY  CALLED  GENESIS.  177 

fore  me  and  according  to  the  pace  of  the  children, 
until  I  come  unto  my  lord  unto  13Seir.    And  Esau  said,  15 
Let  me  now  leave  with  thee  some  of  the  folk  that  are 
with  me.    And  he  said,  what  needeth  it?  let  me  14find 
grace  in  the  sight  of  my  lord.    So  Esau  returned  that  16 
day  on  his  way  unto  Seir.    And  Jacob  journeyed  to  17 
Succoth,  and  built  him  an  house,  and  made  booths  for 
his  cattle :  ' 'therefore  the  name  of  the  place  is  called 
Succoth.  [  .  .  .  ] 
(E)  And  Jacob  came  16in  peace  to  the  city  of  Shechem,  18 

which  is  in  the  land  Of  Canaan,  "when  he  came  from  Paddan-aram  ;* 

and  encamped  before  the  city.    18And  he  bought  the  parcel  19 
of  ground,  where  he  had  spread  his  tent,  at  the  hand  of 
the  children  of   Hamor,  Shechem's  father,  for  an   hundred 
pieces  of  money.     19And  he  erected  there  \  an  altar,  and  20 
called  it  El-elohe-Israel.  [  .  .  .  ] 

And  J  JDinah  the  daughter  of  Leah,  which  she  bare  un-  34 
to  Jacob,  went  out  to  see  2the  daughters  of  the  land.  [  .  .  .  ] 
(J)  And  Shechem  the  son  of  Hamor  3the  Hivite,  *the   2 

1832:3.  1*18:3,  etc.  ;  32:6.  162:24,etc.  1628:2i.  "35:9.  18Jos.24:32.  Ct.  ch.  23. 
1935:7-  '21:9.  227  : 46.  3Ct.  23  : 10,  etc.  4i-?:2o\  23:6. 

*  Verse  18  appears  to  have  been  supplemented  by  R,  since  "  Paddan-aram  "  is 
employed  by  P  and  R  exclusively  (cf.  xxxv.  9,  P  ;  and  Josh.  xxiv.  32,  E).  Well- 
hausen  offers  the  conjecture  "  to  Shechem ''  for  "in peace  to,"  but  cf.  xxviii.  21.  (14) 

t  The  verb  nagab,  "to  erect,"  is  not  used  of  the  "  building "  of  an  altar,  but  is  the 
regular  term  for  "  setting  up  "  a  ma$Qebah  or  pillar  of  stone,  and  contains  in  fact  the 
same  radical.  Hence  we  must  either  assume  the  omission  of  two  words  meaning 
"  a  pillar  and  built "  at  this  point,  or,  more  probably,  take  mizbeach,  "  altar,"  to  be 
a  correction  for  maffebah,  "  pillar,"  a  change  historical  criticism  accounts  for  by 
the  fact  that  the  magc.ebah  in  the  seventh  century  came  to  be  regarded  by  the 
orthodox  party  as  an  idolatrous  abomination,  a  radical  iconoclasm  taking  the  place 
of  the  earlier  policy  of  Umdeutung,  or  accommodation  to  Yahweh  worship.  (Cf. 
Hos.  iii.  4,  Is.  xix.  19  and  the  numerous  passages  in  JE,  Gen.  xxviii.  18  ;  xxxv.  14,  20 ; 
Ex.  xxiv.  4 ;  Josh.  iv.  4-8,  20 ;  xxiv.  26,  etc.,  with  Ex.  xxiii.  24 ;  xxxiv.  13  ;  Num. 
xxxiii.  52  ;  Dt.  xii.  3  ;  and  ct.  Dt.  xvi.  2if ;  Lev.  xxvi.  if.) 

%  The  assignment  of  the  secondary  element  of  ch.  xxxiv.  to  E  in  the  above  analy- 
sis is  in  accordance  with  the  reasoning  of  Cornill  in  his  Beitrag  on  the  analysis  of 
this  chapter  in  the  Ztschr^  f.  a.  Wiss.  xi.  i.  In  regard  to  the  J  element,  and  the 
separation  of  parts,  critics  are  practically  agreed.  But  there  are  strong  objections 
to  E  as  author  of  the  secondary  element,  both  in  the  character  of  the  story  com- 
pared with  the  rest  of  this  document,  in  the  subsequent  references  (xxxv.  5  and 
xlviii.  22),  and  in  the  language,  which  exhibits  frequent  traces  of  R.  On  the  whole, 
the  objections  to  E  seem  to  be  outweighed  by  the  considerations  urged  by  Cornill 
and  by  Wellhausen  (iv.  p.  3i2ff). 
12 


178  THE  FIRST  BOOK  OF  MOSES, 

(E)  pnnce  of  the  land ',  saw  her ;  and  he  took  her,  and  lay 

3  (J)  with  her,  and  humbled  her.     And  his  soul  5clave 
unto  —Dinah  the  daughter  of  Jacob,—  and  he  loved 

4  (E)  the  damsel,  6and  spake  kindly  unto  the  damsel.     And 
Shechem  spake  unto  his  father  Hamor,  saying,  Get  me  this 

5  (J)    damsel  to  Wife.      NOW   JaCOb   heard    that   he  had  defiled 

Dinah  his  daughter.-  and  his  sons  were  with  his  cattle  in 
the  field :  and  Jacob  held  his  peace  until  they  came. 

6  (E)  And  Hamor  the  father  of   Shechem  went  out  unto 

7  (J)  Jacob  to  commune  with  him.     And  the  sons  of  Jacob 
came  in  from  the  field  when  they  heard  it :  and  the 
men  7were  grieved,  and  they  were  very  wroth,  because 
he  had  wrought  folly  in  Israel  in  lying  with  Jacob's 

8  (E)  daughter ;  "which  thing  ought  not  to  be  done.  And 
Hamor  communed  with  9them,  saying,  The  soul  of  my  son 
Shechem  longeth  for  your  daughter  :  I  pray  you  give  her 

9  unto  him  to  wife.     And  make  ye  marriages  with  us  ;  give 
your  daughters  unto  us,  and  take  our  daughters  unto  you. 

10  And  ye  shall  dwell  with  us :  and  "the  land  shall  be  before 

you:    dwell  and  trade  ye   therein,  and  get  you  possessions  therein. 

11  (J)  And  Shechem  said  unto  her  father  and  unto  her 
brethren,  "Let  me  find  grace  in  your  eyes,  and  what 

12  ye  shall  say  unto  me  I  will  give.    Ask  me  never  so 
much  dowry  and  gift,  and  I  will  give  according  as  ye 
shall  say  unto  me :  but  give  me  the  damsel  to  wife. 

13  OE)  And  the  sons  of  Jacob  answered  Shechem  and  Hamor  his  father 
with  12guile,  and  spake,  because*  he  had  denied  Dinah  their  sister, 

62:24.     6so:2i.     745:5.     829:26.     9Ct.  v.  6.     102o:is.     M6: 8 ;  18  =  3,  etc.     ^-27:2,3- 

*  Verse  13  gives  evidence  of  editorial  treatment  in  the  redundant,  "  and  said  " 
(cf.  A.  V.)  and  otherwise.  It  combines  apparently  elements  from  both  narratives, 
which,  however,  can  scarcely  be  sundered  out.  The  gap  in  J  at  this  point  leaves 
it  uncertain  what  condition  was  imposed  upon  Shechem.  There  are  very  serious 
difficulties  in  the  way  of  supposing  it  to  have  been  circumcision,  for  infant  cir- 
cumcision in  this  author  (J)  is  apparently  first  instituted  by  Zipporah,  Ex.  iv.  24ff, 
in  place  of  the  primitive  rite  of  marital  circumcision,  but  it  does  not  become  univer- 
sal until  Josh.  v.  2-9  (omit  the  harmonistic  interpolations  "again  "  and  "  the  second 
time,"  vs.  2  and  vv.  4-7).  In  this  element  of  the  narrative  it  is  only  a  family  incident 
which  is  related,  and  whatever  condition  was  imposed  it  must  have  been,  according 
to  the  tenor  of  the  story,  something  for  Shechem  alone  to  fulfil  (marital  circumcision?). 
Cf.  vs.  19.  Cornill  suggests  that  the  dowry  was  a  "  parcel  "  of  land.  Cf.  xxxiii.  19  (E) 
and  1.  5  (J).  In  this  case,  "  with  guile,"  vs.  13,  doubtless  an  original  expression  of  J, 


COMMONLY  CALLED  GENESIS.  179 

(E)  and  said  unto  them,  We  cannot  do  this  thing,  to  give  our  14 
sister  to  one  that  is  uncircumcised  ;   for  that  were  a  re- 
proach unto  us  :  only  on  this  condition  will  we  consent  un-  15 

tO  yOU  :  if  ye  Will  be  as  we  be,  that  ^every  male  of  you  be  circumcised; 

then  will  we  give  our  daughters  unto  you,  and  we  will  take  16 
your  daughters  to  us,  and  we  will  dwell  with  you,  and  we 
will  become  one  people.     But  if  ye  will  not  hearken  unto  1 7 
us,  to  be  circumcised  ;  then  will  we  take  our  daughter,  and 
we  will  be  gone.      And  their  words  pleased  Hamor,  and  18 
(J)  Shechem  Hamor's  son.      And  the  young  man  14<le-  19 
ferred  not  to  do  the  thing,  because  he  had  delight  in 
Jacob's  daughter :  and  he  was  honoured  above  all  the 
(E)  house  of  his  father.     And  Hamor  and  Shechem  his  20 
son  came  unto  the  gate  of  their  city,  and  communed  with 
the  men  of  their  city,  saying,  These  men  are  peaceable  21 
with  us ;  therefore  let  them  dwell  in  the  land,  and  trade 
therein  ;  for,  behold,  the  land  is  large  enough  for  them ; 
let  us  take  their  daughters  to  us  for  wives,  and  let  us  give 
them  our  daughters.     Only  on  this  condition  will  the  men  22 
consent  unto  us  to  dwell  with  us,  to  become  one  people,  if 
every  male  among  us  be  circumcised,  as  they  are  circumcised. 

18 Shall  not  their  cattle  and  their  substance  and  all  their  beasts  be  ours  ?  Only  23 

let  us  consent  unto  them,  and  they  will  dwell  with  us. 
And  unto  Hamor  and  unto  Shechem  his  son  hearkened  24 
all  that  went  out  of  the  gate  of  his  city  ;  and  every  male  was 
circumcised,  all  that  went  out  of  the  gate  of  his  city.     And  25 
it  came  to  pass  on  the  third  day,  when  they  were  sore,  [  .  .  .  ] 
(J)  that  two  of  the  sons  of  Jacob,  "Simeon  and  Levi, 
(E)  Dinah's  brethren,  took  each  man  his  sword,  and 
(J)  came  upon  the  city  unawares,  "and  slew  ail  the  males.     And  26 
they  slew  Hamor  and  Shechem  his  son  with  the  edge 
of  the  sword,  and  took  Dinah  out  of  Shechem's  house, 
(E)  and  went  forth.     The  sons  of  Jacob  came  upon  the  27 

Slain,  and  Spoiled  the  City,  because  they  had  defiled  their  sister.    They  28 
18i7:io.     1424  :  56  ;  32  :  5.     "36  :6  ;  Jos.  14  =  4.     1849:sf.     17Num.  31  :  7-9. 

would  apply  to  the  conduct  of  Simeon  and  Levi  in  accepting  a  dowry  when  they  in- 
tended to  take  revenge. 


180  THE  FIRST  BOOK  OF  MOSES, 

took  their  flocks  and  their  herds  and  their  asses,  and  that 
which  was  in  the  city,  and  that  which  was  in  the  field  ;  and 

29  all  their  wealth,  and  all  their  little  ones  and  their  wives, 
(J)  took  they  captive  and  spoiled,  even  all  that  was  in 

30  the  house.    And  Jacob  said  to  Simeon  and  Levi,  Ye 
have  troubled  me,  to  make  me  18to  stink  among  the 
inhabitants  of  the  land,  among  19the  Canaanites  and 
the  Perizzites :  and,  I  being  few  in  number,  they  will 
gather  themselves  together  against  me  and  smite  me ; 

31  and  I  shall  be  destroyed,  I  and  my  house.    And  they 
said,  Should  he  deal  with  our  sister  as  with  an  har- 
lot?* [  .  .  .  ] 

35  (E)  And  God  said  unto  Jacob,  Arise,  go  up  to  Beth-el, 
and  'dwell  there  :  and  make  there  an  altar  unto  God,  who 
"appeared  unto  thee  when  thou  3fleddest  from  the  face  of 

2  Esau  thy  brother     Then   Jacob  said  unto  his  household, 
and  to  all  that  were  with  him,  Put  away  the  4strange  gods 
that  are  among  you,  and  6purify  yourselves,  and  change 

3  your  garments  :  and  let  us  arise,  and  go  up  to  Beth -el ;  and 
6I  will  make  there  an  altar  unto  God,  who  answered  me  in 
the  day  of  my  distress,  and  was  with  me  in  the  way  which 

4  I  went.     And  they  gave  unto  Jacob  all  the  strange  gods 
which  were  in  their  hand,  and  the  rings  which  were  in 
their  ears  ;  and  Jacob  hid  them  under  7the  oak  which  was 

5  by  Shechem.      And  they  journeyed  :  8and  a  great  terror 
was  upon  the  cities  that  were  round  about  them,  9and  they 

6  (P)  did  not  pursue  after  the  sons  of  Jacob,  f     ™So  Jacob 
came  to  Luz,  which  is  in  the  land  of  Canaan,  ^(thesameis  Beth-el\ 

7  (E)  [  .  .  .  ]   he  and  all  the  people  that  were  with  him. 
And  he  built  there  an  altar,  and  called  the  place  "El-beth- 
el :  because  there  God  was  revealed  unto  him,  when  he 

jeEx.  5:21.  19is:7.  ]Ct.  v.  16.  228:nff.  32j  :  43!?.  43i :  19  ;  Jos.  24 : 20,  23.  5Ex. 
19:10.  628:20-22.  7Jos.  24:26.  83o:8.  934:2sff.  1028  :  loff.  UV.  15.  1233  =20.  Ct.  V.  15. 

*The  work  of  R  in  ch.  xxxiv.  is  doubtless  even  more  drastic  than  would  appear 
from  the  above  division  of  the  text.  Enough,  however,  of  resemblance  to  E  can  be 
made  out  to  make  the  presence  of  this  writer  probable. 

t  The  reasons  assigned  for  considering  vs.  5  due  to  R  seem  to  the  author  inade- 
quate. 


COMMONLY  CALLED  GENESIS.  181 

fled  from  the  face  of   his  brother.     And  l 'Deborah  Re-    8 
bekah's  nurse  died,  and  she  was  buried  below  Beth-el  under 
"the  oak  :  and  the  name  of  it  was  called  Allon-bacuth. 

(P)  16And  God  appeared  unto  Jacob  again,  when  he  came  from    9 
Paddan-aram,  and  blessed  hi 'm.     — ™ And  God  said  unto  him,  Thy  10 
name  is  Jacob  :  thy  name  shall  not  be  called  any  more  Jacob,  but 
Israel  shall  be  thy  name  :  and  he  called  his  name  Israel. —    And  1 1 
God  said  unto  him,  17/  am  God  Almighty  :  ™  be  fruitful  and  mul- 
tiply ;  a  nation  and  a  company  of  nations  shall  be  of  thee,  and  kings 
shall  come  out  of  thy  loins  ;  and  the  land  which  I  gave  unto  Abra-  12 
ham  and  Isaac,  to  thee  will  I  give  it,  and  to  thy  seed  after  thee  will  I 

give  the  land,    ™  And  God  Went  up  from  him  in  the  place  where  he  spake  13 

(J)  with  him*    And  Jacob  set  up  a  pillar  in  the  place  14 
where  he  spake  with  him,  a  pillar  of  stone :  and  he 
poured  out  a  drink  offering  thereon,  and  poured  oil 

(P)  thereon.f     And  Jacob  called  the  name  of  the  place  where  15 

(J)  God  spake  with  him,  ™ Beth-el.     And  they  journeyed  1 6 
from  Beth-el ;  and  there  was  still  some  way  to  come 
to  Ephrath  :  and  Rachel  travailed,  and  she  had  hard 
labour.    And  it  came  to  pass,  when  she  was  in  hard  17 
labour,  that  the  midwife  said  unto  her,  Fear  not :  for 
now  thou  shalt  have  21another  son.     And  it  came  to  18 
pass,  as  her  soul  was  in  departing  (for  she  died),  that 
she  called  his  name  Ben-oni:  but  his  father  called 
(E)  him  Benjamin.     And  Rachel  died,  and  was  buried  in  19 
the  way  to  Ephrath  (the  same  is  Beth-lehem).     And  Jacob  set  20 
up   a  pillar  upon   her  grave  :   the  same  is  the   Pillar  of 
(J)  Rachel's  grave  unto  this  day.     And  Israel  journeyed,  21 
and  spread  his  tent  beyond  the  tower  of  Eder.    And  22 
it  came  to  pass,  while  Israel  dwelt  in  that  land,  that 

13Ct.24:59.  14Jud.  4  :  5  ;  13  : 40.  16I.  Sam.  8  :3f.  "Ct.  32:27ff.  "Ex.  6:2f.  1*17:6, 
16.  i»i7:22.  "Ct.  28:19.  213o:23.  Ct.  vv.  24  and  26. 

*  Verses  9-13  seem  to  present  an  unusual  amount  of  redactional  work.  "  In  the 
place  where  he  spake  with  him  "  is  probably  a  dittograph  from  vs.  14,  as  appears  from 
a  comparison  of  xvii.  22  ;  but  the  last  clause  of  vs.  12  seems  to  be  due  to  supplemen- 
tary redaction.  Of  much  more  importance  is  the  apparent  interference  of  vs.  10 
between  vv.  9  and  n.  The  verse  is  attributed  by  all  critics  to  P,  but  would  appear  to 
have  been  derived  originally  from  between  12  and  13,  or  from  some  other  connection. 

t  See  note  to  xxviii.  16. 


182  THE  FIRST  BOOK  OF  MOSES, 

"Reuben  went  and  lay  with  Bilhah  his  lather's  con- 
cubine :  and  Israel  heard  of  it.*  [  .  .  .  ] 

2 3  (P)  Now  the  sons  of  Jacob  were  twelve  :  the  sons  of  Leah  ; 
Reuben,  Jacob's  firstborn,  and  Simeon,  and  Levi,  and  Judah,  and 

24  Issachar,  and  Zebulun :  the  sons  of  Rachel ;  Joseph  and  Ben- 
2$jamin:  and  the  sons  of  Bilhah,  Rachels  handmaid ;   Dan  and 
26  Naphtali :  and  the  sons  of  Zilpah,  Leah's  handmaid ;  Gad  and 

Asher :  these  are  the  sons  of  Jacob,  which  were  born  to  him  **tn 

2 1  Paddan-aram.    And  Jacob  came  unto  Isaac  his  father  to  Mamre, 

to  Kiriath-arba  (the  same  is  Hebron],  where  Abraham  and  Isaac 

28  sojourned.     ™ And  the  days  of  Isaac  were  an  hundred  and  four - 

29  score  years.      And  Isaac  gave  up  the  ghost,  and  died,  and  was 
gathered  unto  his  people,  old  and  full  of  days  ;   and  Esau  and 
Jacob  his  sons  buried  him. 

36      (R)  lNow  these  are  the  generations  of  Esau  (the  same  is  Edom). 

2  Esau   took  his  wives  of  the  daughters  of  Canaan  ;  ^Adah  the 
daughter  of  Elon  the  Hit  tit  e,  and  Oho  lib  amah  the  daughter  of 

3  Anah,  the  daughter  of  Zibeon  the  Hivite  ;  and  Base  math  IshmaeTs 

4  daughter,  sister  of  Nebaioth.     And  Adah  bare  to  Esau  Eliphaz  ; 

5  and  Basemath  bare  Reuel ;  and  Oholibamah  bare  Jeush,  and  Ja- 
lam,  and  Korah :  zthese  are  the  sons  of  Esau,  which  were  born  un- 

"49:3.     23Ct.  v.  18.     2*25:8f.     !V.  9.     act.  a6 :  34  ;  28  :  9.     335  :  26. 

*  The  analysis  of  J  E  in  vv.  16-22  is  abandoned  by  K.  and  S.  Other  critics  assign  16-20 
to  E,  noting  apparent  traces  of  J.  The  evidence  for  the  above  analysis  will  be  found 
in  Hebraica  VII.  4  (1891).  The  main  argument  for  J  as  narrator  of  these  "  journey- 
ings  "  is  the  command  to  "  dwell  there  "  (at  Bethel)  in  vs.  i  (E,  cf.  vs.  i6<z,  J),  but 
cf.  also  17*  with  xxx.  24*  (J),  and  "for  she  died,"  vs.  18,  with  "and  Rachel  died," 
vs.  19.— "Tower  of  the  flock"  (Eder)  in  vs.  21  Well,  considers  an  allusion  by  R  to 
Jerusalem  (cf.  Micah  iv.  8) ;  but  Dillmann  translates,  "  on  the  further  side  of  a  watch 
tower."  Verse  22  may  possibly  be  an  anticipatory  explanation  of  xlix.  3,  which  is 
supposed  to  allude  to  the  ancient  Arab  practise  perpetuated  in  Reuben,  prevalent 
perhaps  among  the  neighboring  Moabites  and  Ammonites  (Gen.  xix.  soff),  and 
alluded  to  in  II.  Sam.  xvi.  22  and  I.  Kings  ii.  22.  Such  suppositions,  however,  of  the 
insertion  of  matter  of  fact,  to  serve  as  the  basis  of  subsequent  reference,  are  in  the 
highest  degree  precarious.  The  author  has,  therefore,  retained  2if  as  J's  (cf. 
"Israel"  with  "Jacob"  vs.  20),  though  willing  to  admit  the  probability  of  altera- 
tion, especially  abbreviation,  by  R.— Textual  and  the  higher  criticism  come  practi- 
cally into  contact  in  vs.  19,  which  exhibits  an  interesting  phenomenon.  The  gloss 
("  the  same  is  Bethlehem  ")  betrays  its  late  origin  by  its  mistaken  explanation.  The 
grave  of  the  ancestress  of  Joseph  and  Benjamin  was  shown  before  the  Exile,  not  in 
the  midst  of  Judah,  but  on  the  boundary  between  these  two  tribes.  That  the  "  Eph- 
rath  "  here  referred  to  was  not  Bethlehem,  but  a  town  of  Ephraim  (i.  e.  "  Ephrath- 
ite  "),  in  the  neighborhood  of  Bethel,  as  the  context  here  demands,  and  in  such  a 
position  as  above  stated  to  be  probable,  is  made  certain  by  I.  Sam.  x.  2ff,  "by 
Rachel's  sepulchre  in  the  border  of  Benjamin  by  Zelzah,"  and  by  Jer.  xxxi.  15. 


COMMONLY  CALLED  GENESIS.  183 

(P)  to  mm  in  the  land  of  Canaan*     *And  Esau  took  his  wives,    6 
and  his  sons,  and  his  daughters,  and  all  the  souls  of  his  house,  and 
his  cattle,  and  all  his  beasts,  and  all  his  possessions,  which  he  had 
gathered  in  the  land  of  Canaan  ;  and  went  into  a  land  \  away 
from  his  brother  Jacob.     *For  their  substance  was  too  great  for    7 
them  to  dwell  together  ;  and  the  land  of  their  sojournings  could 
not  bear  them  because  of  their  cattle.     And  Esau  dwelt  in  mount    8 
Seir  :  Esau  is  Edom.     *  And  these  are  the  generations  of  Esau  the 
(R)  father  of  the  Edomites  in  mount  Seir :  these  are  the  names  10 
of  Esau's  sons  ;  Eliphaz  the  son  of  Adah  the  wife  of  Esau,  Reuel 
the  son  of  Basemath  the  wife   of  Esau.      And  the  sons  of  Eli-   n 
phaz  were  Teman,  Omar,  Zepho,  and  Gatam,  and  Kenaz.     And  12 
Timna  was  concubine  to  Eliphaz  Esau's  son ;  and  she  bare  to 
Eliphaz  Amalek :  these  are  the  sons  of  Adah  Esau's  wife.     And  13 
these  are  the  sons  of  Reuel ;    Nahath,   and  Zerah,   Shammah, 
and  Mizzah:    these  were  the  sons  of  Basemath   Esau's   wife. 
And  these  were  the  sons  of  Oho  lib  amah  the  daughter  of  Anah,   14 
ike  daughter  of  Zibeon,   Esdu's  wife:    and  she  bare  to  Esau 
Jeush,  and  Jalam,  and  Korah.     These  are  the  dukes  of  the  sons  of  is 
Esau :  the  sons  of  Eliphaz  ^the  firstborn  of  Esau  ;  duke  Teman, 
duke  Omar,  duke  Zepho,  diike  Kenaz,  *duke  Korah,  duke  Gatam,   16 
duke  Amalek :  these  are  the  dukes  that  came  of  Eliphaz,  in  the 
land  of  Edom  ;  these  are  the  sons  of  Adah.     And  these  are  the   17 
sons  of  Reuel  Esau's  son  ;  duke  Nahath,  duke  Zerah,  duke  Sham- 
mah,  duke  Mizzah :  these  are  the  dukes  that  came  of  Reuel  in  the 
land  of  Edom  ;  these  are  the  sons  of  Basemath  Esau's  wife.     And  18 
these  are  the  sons  of  Oholibamah  Esau's  wife  ;  duke  Jeush,  duke 
Jalam,  duke  Korah :  these  are  the  dukes  that  came  of  Oholibamah 
the  daughter  of  Anah,  Esau's  wife.     These  are  the  sons  of  Esau,    19 
and  these  are  their  dukes :  the  same  is  Edom. 

These  are  the  sons  of  Seir  the  Horite,  the  inhabitants   of  the  20 
land  ;  Lotan  and  Shobal  and  Zibeon  and  Anah,  and  Dishon  and 
Ezer  and  Dishan :  these  are  the  dukes  that  came  of  the  Horites,   21 
the  children  of  Seir  in  the  land  of  Edom.     And  the  children  of  22 

4i2:s,  etc.     '13: 6.  Ct.  ch.  27  ;  32  13,  etc.     *2  -.4,  etc.    '25  : 13  ;  35:23.    8Ct.  vv.  14,  18. 

*  Xxxvi.  1-5  is  a  passage  completely  in  the  style  of  P,  even  to  the  wording  of  the 
title  (cf.  vs.  9),  but  impossible  to  assign  to  P  on  account  of  xxvi.  i+f  and  xxviii.  9.  In 
vs.  2  read  "  son"  according  to  (R.  V.)  margin,  and  for  "Hivite,"  Horite  (cf.  vv.  20 
and  24).  See  note  to  vs.  30. 

tThe  Hebrew  of  vs.  66  shows  that  after  the  word  "  land  "  the  proper  name  of  the 
land  "  Seir,"  has  fallen  out.  Xxxvii.  i  probably  preceded  vs.  6  in  its  original 
position.  Vs.  8£  presents  a  different  shade  of  meaning  from  vs.  9,  and  is  regarded 
as  a  gloss 


184  THE  FIRST  BOOK  OF  MOSES, 

Lotan  were  Hori  and  Hemam  ;  *and  Lot  arts  sister  was   Timna. 

23  And  these  are  the  children  of  Shobal ;  A  Ivan  and  Manahath  and 

24  Ebal,  Shepho  and  Onam.     And  these  are  the  children  of  Zibeon ; 
Aiah  andAnah:  this  is  Anah  who  found  the  hot  springs  in  the  wil- 

25  derness,  as  he  fed  the  asses  of  Zibeon  his  father.    And  these  are  the 
children  of  Anah  ;  Dishon  and  Oholibamah  the  daughter  of  Anah. 

26  And  these  are  the  children  of  Dishon  ;  Hemdan  and  Eshban  and 

27  Ithran  and  Cher  an.     These  are  the  children  of  Ezer  ;  Bilhan  and 

28  Zaavan  and  Akan.     These  are  the  children  of  Dishan  ;  Uz  and 

29  A  ran.     These  are  the  dukes  that  came  of  the  Horites  ;  duke  Lotan, 

30  duke  Shobal,  duke  Zibeon,  duke  Anah,  duke  Dishon,  duke  Ezer, 
duke  Dishan:  these  are  the  dukes  that  came  of  the  Horites,  ac- 
cording to  their  dukes  in  the  land  of  Seir* 

31  (J)  And  these  are  the  kings  that  reigned  in  the  land 
of  Edom,  before  there  reigned  any  king  over  the  chil- 

32  dren  of  Israel.    And  Bela  the  son  of  Beor  reigned  in 

33  Edom ;  and  the  name  of  his  city  was  Dinhabah.    And 
Bela  died,  and  Jobab  the  son  of  Zerah  of  Bozrah 

34  reigned  in  his  stead.    And  Jobab  died,  and  Husham 
of  the  land  of  the  Temanites  reigned  in  his  stead. 

35  And  Husham  died,  and  Hadad  the  son  of  Bedad,  who 
smote  Midian  in  "the  field  of  Moab,  reigned  in  his 

36  stead  :  and  the  name  of  his  city  was  Avith.    And  Ha- 
dad died,  and  Samlah  of  Masrekah  reigned  in  his 

37  stead.    And  Samlah  died,  and  Shaul  of  Rehoboth  by 

38  the  River  reigned  in  his  stead.    And  Shaul  died,  and 
Baal-hanan  the  son  of  Achbor  reigned  in  his  stead. 

39  And  Baal-hanan  the  son  of  Achbor  died,  and  Hadar 
reigned  in  his  stead :   and  the  name  of  his  city  was 
Pau ;  and  his  wife's  name  was  Mehetabel,  the  daugh- 

40  (P)  ter  of  Matred,  the  daughter  of  Me-zahab.     And 
these  are  the  names  of  the  dukes  that  came  of  Esau,  according  to 
their  families,  after  their  places,  by  their  names  ;  duke   Timnah, 

9V.  1254: 22.     1032  :  4  ;  Num.  21  :  20. 

*  Vv.  10-30  are  assigned  to  R,  according  to  the  conviction  of  many  critics  that  they, 
as  well  as  vv.  2-5^,  contain  at  least  material  derived  from  J,  especially  vs.  24  ;  but 
in  despair  of  discovering  any  clew  to  disentangle  the  threads.  The  material  has 
apparently  been  recast  by  the  redactor  who  so  exactly  imitates  the  style  of  P  in  vs. 

!_5. cf.  Part  III. — In  vs.  27  read  Jaakan  according  to  (R.  V.)  margin  on  account  of 

Num.  xxxiii.  3if. 


COMMONLY  CALLED  GENESIS.  185 

duke  Alvahy  duke  Jetheth  ;   duke  Oholibamah,  duke  Elah,  duke  41 
Pinon  ;  duke  Kenaz,  duke  Teman,  duke  Mibzar  ;  duke  Mag-  42-43 
diely  duke  Irani :  these  be  the  dukes  of  Edom,  according  to  their 
habitations  in  the  land  of  their  possession.       This  is  Esau  the 
father  of  the  Edo  mites* 

— And  Jacob  dwelt  in  the  land  of  his  father's  sojournings,  in  37 
the  land  of  Canaan. \ —     'These  are  the  generations  of  Jacob.     2, 
(E)  Joseph,  being  seventeen  years  old,  [  .  .  .  ]  was  feeding  the 
flock  with  his  brethren  ;  and  he  was  a  lad  with  the  sons  of 
Bilhah,  and  with  the  sons  of  Zilpah,  his  father's  wives :  and  Joseph 
brought   the    evil    report    of    them    unto    their   father. J 
(J)  Now  'Israel  loved  Joseph  more  than  all  his  chil-    3 
dren,  because  he  was  3the  son  of  his  old  age :  and  he 
made  him  a  coat  of  many  colours.fi    And  his  brethren   4 
saw  that  their  father  loved  him  more  than  all  his  breth- 
ren ;  and  they  hated  him,  and  could  not  speak  peace- 
(E)  ably  unto  him.     And  Joseph  dreamed  a  dream,  and    5 
he  told  it  to  his  brethren  :  and  they  hated  him  yet  the  more.§ 
And  he  said  unto  them,  Hear,  I  pray  you,  this  dream  which    6 
I  have  dreamed  :  for,  behold,  we  were  binding  sheaves  in    7 
the  field,  and,  lo,  my  sheaf  arose,  and  also  stood  upright ; 
and,  behold,  your  sheaves  came  round  about,  and  made 
obeisance  to  my  sheaf.     And  his  brethren  said  unto  him,    8 
Shalt  thou  indeed  reign  over  us  ?  or  shalt  thou  indeed  have 

dominion    over  us  ?     And  they  hated  him  yei  the  more  for  his 

\ 

'2:24,  etc.     232:28.     32i:2;44:2o. 

*  The  last  part  of  ch.  xxxvi.  affords  better  ground  for  analysis,  but  even  31-39 
must  be  considered  of  uncertain  origin.  Vv.  40-43  are  regarded  by  all  critics  as 
certainly  from  P. 

t  Insert  after  xxxvi.  8. 

£  The  clause  in  brevier  type  is  supposed  to  have  been  inserted  to  remove  the 
reproach  implied  in  the  clause  following  from  the  sons  of  Leah,  i.  e.  Reuben, 
Simeon,  Levi  and  Judah. 

|  Read  "  long  sleeved  tunic  "  with  (R.  V.)  margin,  and  cf.  II.  Sam.  xiii.  i8ff. 

§From  the  critical  standpoint  verse  5^  betrays  an  acquaintance  with  vs.  4  and 
anticipates  vs.  n,  besides  giving  it  a  twist  toward  the  conception  of  J.  Possibly  E 
might  have  had  a  statement  of  this  hatred  after  vs.  2,  but  even  in  this  case  it  should 
not  appear  until  his  brethren  have  heard  the  subject-matter  of  the  dream.  The 
LXX.  would,  therefore,  be  right  in  omitting  the  clause.  The  same  judgment  applies 
to  vs.  8£,  where  "dreams"  (plural)  anticipates  vs.  9. 


186  THE  FIRST  BOOK  OF  MOSES, 

9  dreams,  and  for  his  words.*  And  he  dreamed  yet  another 
dream,  and  told  it  to  his  brethren,  and  said,  Behold,  I  have 
dreamed  yet  a  dream  ;  and,  behold,  the  sun  and  the  moon 

10  and  eleven  stars  made  obeisance  to  me.     And  he  told  it  to  his 
father,  and  to  his  brethren  ;  f  and  his  father  rebuked  him,  and 
said  unto  him,  What  is  this  dream  that  thou  hast  dreamed  ? 
Shall  I  and  thy  mother  and  thy  brethren  indeed  come  to 

1 1  bow  down  ourselves  to  thee  to  the  earth  ?    And  his  breth- 
ren 4envied  him  ;  but  his  father  kept  the  saying  in  mind. 

12  (J)  And  his  brethren  went  to  feed  their  father's  flock 

13  in  Shechem.     And  Israel  said  unto  Joseph,  Do  not 
thy  brethren  feed  the  flock  in  Shechem  ?  come,  and  I 
(E)  will  send  thee  unto  them.    [-..-.]    And  he  said  to 

14  him,  5Here  am  I.    And  he  said  to  him,  Go  now,  see  whether 
it  be  well  with  thy  brethren,  and  well  with  the  flock  ; 
(J)  and  bring  me  word  again.      So  he  sent  him  out  of 

15  (E)  the  vale  of  Hebron,!  and  he  came  to  Shechem.   And 
a  certain  man  found  him,  and,  behold,  he  was  6 wandering 
in  the  field  :  and  the  man  asked  him,  saying,  What  seekest 

1 6  thou  ?     And  he  said,  I  seek  my  brethren  :   tell  me,  I  pray 

17  thee,  where  they  are  feeding  [the  flock].     And  the  man 
said,  They  are  departed  hence  :  for  I  heard  them  say,  Let 
us  go  to  Dothan.     And  Joseph  went  after  his  brethren, 

1 8  and  found  them  in  Dothan.     And  they  saw  him  afar  off, 
(J)  and  before  he  came  near  unto  them,  they  con- 

19  (E)  spired   against  him  to  slay  him.      And  they  said 

20  one  to  another,  Behold,  this  7dreamer  cometh.     Come  now 
therefore,  and  let  us  slay  him,  and  cast  him  into  one  of  the 
pits,  and  we  will  say,  8An  evil  beast  hath  devoured  him  : 

21  (J)  and  we  shall  see  what  will  become  of  his  dreams.    And 

*3o:  i  ;  Ct.  v.  af.     522  11,7,  etc.     a2i :  14.     7Vv.  5-11.     Hv.  33.  €1.44:28. 
*  See  note  preceding. 

t  Supplementary  redaction.  A  part  of  ga  is  repeated  and  the  "  father  "  included, 
as  the  following,  "  his  father  rebuked  him,"  may  have  seemed  to  require  a  special 
statement  that  "his  father  "  also  was  informed.  So  Wellhausen  et  al. 

\  Critics  seriously  question  whether  Hebron  was  the  place  originally  mentioned 
here. 


COMMONLY  CALLED  GENESIS.  187 

Reuben*  heard  it,  and  delivered  him  out  of  their  hand  ; 
(E)  and  said,  Let  us  not  take  his  life.     And  Reuben  22 
said  unto  them,  Shed  no  blood  ;  cast  him  into  this  pit  that 
is  in  the  wilderness,  but  "lay  no  hand  upon  him  :  that  he 
might  deliver  him  out  of  their  hand,  to  restore  him  to  his 
(J)  father.    And  it  came  to  pass,  when  Joseph  was  23 
(E)  come  unto  his  brethren,  [  .  .  .  ]  thatf  they  stript 
(J)  Joseph  of  his  coat,  the  coat  of  many  colours  that 
(E)  was  on  him ;  and  they  took  him,  and  cast  him  into  24 
the  pit :  and  the  pit  was  empty,  there  was  no  water  in  it. 
(J)  And  they  sat  down  to  eat  bread  :  '"and  they  lifted  up  25 
their  eyes  and  looked,  and,  behold,  a  travelling  com- 
pany of  Ishmaelites  came  from  Gilead,  with  their 
camels  bearing  "spicery  and  balm  and  myrrh,  going 
to  carry  it  down  to  Egypt.    And  Judah  said  unto  his  26 
brethren,  What  profit  is  it  if  we  slay  our  brother  and 
conceal  his  blood?    Come,  and  let  us  sell  him  to  the  27 
Ishmaelites,  and  let  not  our  hand  be  upon  him ;  for 
he  is  our  brother,  "our  flesh.     And  his  brethren 
(E)  hearkened  unto  him.    And  there  passed  by  Midian-  28 
ites,  merchantmen  :  and  13they  drew  and  lifted  up  Joseph 
(J)  out  of  the  pit,  14and  sold  Joseph  to  the  Ishmaelites 
(E)  for  twenty  pieces  of  silver.     And  they  brought 
Joseph  into  Egypt.     And  Reuben  "returned  unto  the  pit ;  29 
and,  behold,  Joseph  was  not  in  the  pit ;  and  15he  rent  his 
clothes.     And  he  returned  unto  his  brethren,   and  said,  30 
The  child  is  not ;  and  I,  whither  shall  I  go  ?     And  they  3 1 
took  Joseph's  coat,  and  killed  a  he-goat,  and  dipped  the 
(J)  coat  in  the  blood ;  and  they  sent  the  coat  of  many  32 
(E)  colours,  [  .  .  .  ]  and  they  brought  it  to  their  father  ; 
and  said,  This  have  we  found  :  know  now  whether  it  be  thy 
son's  coat  or  not.     And  he  knew  it,  and  said,  It  is  my  son's  33 
(J)  coat ;  19an  evil  beast  hath  devoured  him  ;  "Joseph  is 

•22:12.  1033:i.  "43:11.  1«2:23;  29:14.  "40: 15.  01.45:4.  M45:4.  Ct.  40:15. 
"V.  22.  Ct.  v.  27.  i«V.  20.  "44:28. 

*  Supposed  to  have  been  altered  in  conformity  with  the  following  verse  from 
"Judah,"  who  in  J  is  always  spokesman.  Reuben  is  introduced  as  if  for  the  first 
time  in  the  next  verse.  t  Heb.  "  And." 


188  THE  FIRST  BOOK  OF  MOSES, 

34  (E)  without  doubt  torn  in  pieces.    And  Jacob  rent  his 
garments,  and  put  sackcloth  upon  his  loins,  and  mourned 

35  (J)  for  his  son  many  days.    And  all  his  sons  and  all  his 
daughters  rose  up  to  comfort  him ;  but  he  refused  18to 
be  comforted ;  and  he  said,  19For  I  will  go  down  to  the 
grave  to  my  son  mourning.    And  his  father  wept  for 

36  (E)  him.     And  the  20Midianites  sold  him  into  Egypt  unto 
Potiphar,  an  officer  of  Pharaoh's,  the  captain  of  the  guard.* 

38    (J)  — And  it  came  to  pass  at  that  time,  that  Judah 
went  down  from  his  brethren,  and  turned  in  to  a  cer- 

2  tain  Adullamite,  whose  name  was  Hirah.    And  Judah 
saw  there  a  daughter  of  a  certain  Canaanite  whose 
name  was  Shua ;  and  he  took  her,  and  went  in  unto 

3  her.    And  she  conceived,  and  bare  a  son ;  and  he  f 

4  called  his  name  Er.     And  she  conceived  again,  and 

5  bare  a  son ;  and  she  called  his  name  Onan.    And  she 
yet  again  bare  a  son,  and  called  his  name  Shelah :  and 

6  het  was  at  Chezib,  when  she  bare  him.    And  Judah 
took  a  wife  for  Er  his  firstborn,  and  her  name  was 

7  Tamar.     And  Er,  Judah's  firstborn,  was  wicked  in 

8  the  sight  of  Yahweh,  and  Yahweh  slew  him.     And 
Judah  said  unto  Onan,  Go  in  unto  thy  brother's  wife, 
and  perform  the  duty  of  an  husband's  brother  unto 

9  her,  and  raise  up  seed  to  thy  brother.     And  Onan 
knew  that  the  seed  should  not  be  his ;  and  it  came  to 
pass,  when  he  went  in  unto  his  brother's  wife,  that 
he  spilled  it  on  the  ground,  lest  he  should  give  seed 

10  to  his  brother.    And  the  thing  which  he  did  was  evil 

11  in  the  sight  of  Yahweh :  and  he  slew  him  also.    Then 
said  Judah  to  Tamar  his  daughter  in  law,  Remain  a 

1824:67;  38:12.    1842:38.    2°v.  280.  Ct.  25,28*;  39:1. 

*  The  slight  divergences  from  the  usual  analyses  of  ch.  xxxvii.  in  verses  28  and 
32f  are  based  upon  the  statements  in  xl.  15  (E)  in  contrast  with  xlv.  4f  (J)  in  regard 
to  the  means  of  Joseph's  being  brought  down  to  Egypt,  and  of  xliv.  28  (J)  in  regard 
to  Israel's  utterance.  Verses  29-31,  32^,  c,  d,  33^  (E),  represent  the  dismay  of  Reuben 
and  the  brothers  at  finding  Joseph  gone  from  the  pit  as  perfectly  genuine  and  their 
assumption  of  his  death  as  real.  Cf.  xlii.  13  and  22  (E). 

tRead  "  she  called  "  with  Sam.  and  Targ.  Jon. 

JRead  "and  she"  with  LXX. 


COMMONLY  CALLED   GENESIS.  189 

widow  in  thy  father's  house,  till  Shelah  my  son  be 
grown  up ;  for  he  said,  Lest  he  also  die,  like  his  breth- 
ren.   And  Tamar  went  and  dwelt  in  her  father's  house. 
'And  in  process  of  time  Shua's  daughter,  the  wife  of  12 
Judah,  died ;  and  Judah  2was  comforted,  and  went  up 
unto  his  sheepshearers  to  Timnah,  he  and  his  friend 
Hirah  the  Adullamite.    And  it  was  told  Tamar,  say-  13 
ing,  Behold,  thy  father  in  law  goeth  up  to  Timnah  to 
shear  his  sheep.    And  she  put  off  from  her  the  gar-  14 
ments  of  widowhood,  and  covered  herself  with  her 
veil,  and  wrapped  herself,  and  sat  in  the  gate  of 
Enaim,  which  is  by  the  way  to  Timnah ;  for  she  saw 
that  Shelah  was  grown  up,  and  she  was  not  given  un- 
to him  to  wife.    When  Judah  saw  her,  he  thought  her 
to  be  an  harlot ;  for  she  had  covered  her  face.    And  16 
he  turned  unto  her  by  the  way,  and  said,  3Go  to,  I 
pray  thee,  let  me  come  in  unto  thee :  for  he  knew  not 
that  she  was  his  daughter  in  law.     And  she  said, 
What  wilt  thou  give  me,  that  thou  mayest  come  in 
unto  me?    And  he  said,  I  will  send  thee  a  kid  of  the  17 
goats  from  the  flock.    And  she  said,  Wilt  thou  give 
me  a  pledge,  till  thou  send  it?     And  he  said,  What  18 
pledge  shall  I  give  thee?    And  she  said,  Thy  signet 
and  thy  cord,  and  thy  staff  that  is  in  thine  hand.    And 
he  gave  them  to  her,  and  came  in  unto  her,  and  she 
conceived  by  him.     And  she  arose,  and  went  away,  19 
and  put  off  her  veil  from  her,  and  put  on  the  gar- 
ments of  her  widowhood.    And  Judah  sent  the  kid  of  20 
the  goats  by  the  hand  of  his  friend  the  Adullamite,  to 
receive  the  pledge  from  the  woman's  hand :  but  he 
found  her  not.    Then  he  asked  the  men  of  her  place,  21 
saying,  Where  is  the  harlot  that  was  at  Enaim  by  the 
way-side?    And  they  said,  There  hath  been  no  harlot 
here.    And  he  returned  to  Judah,  and  said,  I  have  22 
not  found  her ;  and  also  the  men  of  the  place  said, 
There  hath  been  no  harlot  here.     And  Judah  said,  23 

126:8.     a24:67.     3n:3. 


190  THE  FIRST  BOOK  OF  MOSES, 

Let  her  take  it  to  her,  lest  we  be  put  to  shame :  be- 
hold, I  sent  this  kid,  and  thou  hast  not  found  her. 

24  And  it  came  to  pass  about  three  months  after,  that  it 
was  told  Judah,  saying,  Tamar  thy  daughter  in  law 
hath  played  the  harlot ;  and  moreover,  behold,  she  is 
with  child  by  whoredom.    And  Judah  said,  Bring  her 

25  forth,  and  4let  her  be  burnt.    When  she  was  brought 
forth,  she  sent  to  her  father  in  law,  saying,  By  the 
man  whose  these  are,  am  I  with  child :  and  she  said, 
Discern,  I  pray  thee,  whose  are  these,  the  signet,  and 

26  the  cords,  and  the  staff.     And  Judah  acknowledged 
them,  and  said,  She  is  more  righteous  than  I,  "foras- 
much as  I  gave  her  not  to  Shelah  my  son.    And  he 

27  6knew  her  again  no  more.    7And  it  came  to  pass  in  the 
time  of  her  travail,  that,  behold,  twins  were  in  her 

28  womb.    And  it  came  to  pass,  when  she  travailed,  that 
one  put  out  a  hand  :  8and  the  midwife  took  and  bound 
upon  his  hand  a  scarlet  thread,  saying,  This  came  out 

29  first.    And  it  came  to  pass,  as  he  drew  back  his  hand, 
that,  behold,  his  brother  came  out:  and  she  said, 
Wherefore  hast  thou  made  a  breach  for  thyself?  there- 

30  fore  his  name  was  called  Perez.    And  afterward  came 
out  his  brother,  that  had  the  scarlet  thread  upon  his 
hand  :  and  his  name  was  called  Zerah.*— 

39    And  Joseph  was  brought  down  to  Egypt ;  and  Poti- 

phar,  an  officer  of  Pharaoh's,  the  captain  of  the  guard, f  an  Egyp- 
tian, bought  him  of  the  hand  of  the  'Ishmaelites, 

4Ct.  Lev.  20 : 10  ;  Dt.  22  : 23ff.  Si8:s,  etc.  64:i,  etc.  ^s^ff.  83S:I7-  137:25*! 
Ct.  37 : 36. 

*  It  is  difficult  to  find  a  position  in  the  narrative  of  Genesis  as  we  now  have  it 
where  ch.  xxxviii.  would  appear  less  inappropriately  than  in  its  present  position, 
though  it  is  now  quite  impossible  to  reconcile  with  the  context.  We  may  suppose 
perhaps  that  originally  it  stood  after  xxxv.  22.  Cf.  the  beginning  of  this  verse  with 
xxxviii.  i.  According  to  historical  criticism  the  narrative  represents  a  tradition  of 
Judah  separating  himself  from  his  brethren,  going  into  the  southern  district,  and 
mingling  there  with  the  Canaanitish  tribes,  and  anticipates  thus  the  story  of  the 
settling  of  this  region  by  Judah  in  alliance  with  the  Kenites,  Kenizzites  and  Jerach- 
meelites,  after  the  Exodus,  very  much  as  Gen.  xii.  loff  is  supposed  to  anticipate  the 
story  of  Egyptian  oppression,  plagues,  deliverance  and  occupation  of  Canaan. 

In  vv.  29  and  30  read  "  she  called  "  with  Sam.  and  Syr. 

t  Harmonistic  redaction.    Cf.  xxxvii.  36. 


COMMONLY  CALLED  GENESIS.  191 

which  had  brought  him  down  thither.    And  Yahweh    2 
was  with  Joseph;  2and  he  was  a  prosperous  man ;  and 
he  was  in  the  house  of  his  master  the  Egyptian.    And    3 
his  master  saw  that  Yahweh  was  with  him,  and  that 
Yahweh  made  all  that  he  did  to  prosper  in  his  hand. 
(E)  And  Joseph  "found  grace  in  his  sight  4and  he  minis-    4 
( J)  tered  unto  him  :  and  he  made  him  overseer  over  his 
house,  and  all  that  he  had  he  put  into  his  hand.    And   5 
it  came  to  pass  5from  the  time  that  he  made  him  over- 
seer in  his  house,  and  over  all  that  he  had,  that  Yah- 
weh 'blessed  the  Egyptian's  house  for  Joseph's  sake ; 
and  the  blessing  of  Yahweh  was  upon  all  that  he  had, 
(E)  in  the  house  and  in  the  field.    And  he  left  all  that   6 
(J)  he  had  in  Joseph's  hand ;  7and  he  knew  not  aught 
[that  was]  with  him,  save  the  bread  which  he  did  eat. 
And  Joseph  was  comely,  and  well  favoured.    And  it   7 
came  to  pass  after  these  things,  that  his  master's 
wife  cast  her  eyes  upon  Joseph:  and  she  said,  Lie 
with  me.    But  he  refused,  and  said  unto  his  master's   8 
wife,  'Behold,  my  master  knoweth  not  what  is  with 
me  in  the  house,  and  he  hath  put  all  that  he  hath  in- 
to my  hand ;  there  is  none  greater  in  this  house  than   9 
I ;  neither  hath  he  kept  back  any  thing  from  me  but 
thee,  because  thou  art  his  wife :  how  then  can  I  do 
this  great  wickedness,  and  sin  against  God?*    And  it  10 
came  to  pass,  as  she  spake  to  Joseph  day  by  day,  that 
he  hearkened  not  unto  her,  to  lie  by  her,  [or]  to  be 
with  her.    And  it  came  to  pass  about  this  time,  that  n 
he  went  into  the  house  to  do  his  work;  and  there 
was  none  of  the  men  of  the  house  there  within.    And  12 
she  caught  him  by  his  garment,  saying,  Lie  with  me : 
and  he  left  his  garment  in  her  hand,  and  fled,  and  got 
him  out.    And  it  came  to  pass,  when  she  saw  that  he  13 
had  left  his  garment  in  her  hand,  and  was  fled  forth, 
that  she  called  unto  the  men  of  her  house,  and  spake  14 

824:2i.     36:8,  etc.     44o:4  ;  Ex.  24  : 13.     6Ex.  4  : 10  ;  5  123  ;  9  :  24.     "30:27.     TV.  8. 
*  Elohim  because  a  heathen  is  addressed.    Cf .  Gen.  iii.  i,  n~te. 


192  THE  FIRST  BOOK  OF  MOSES, 

unto  them,  saying,  See,  he  hath  brought  in  an  Hebrew 
unto  us  to  mock  us ;  he  came  in  unto  me  to  lie  with 

15  me,  and  I  cried  with  a  loud  voice :  and  it  came  to 
pass,  when  he  heard  that  I  lifted  up  my  voice  and 
cried,  that  he  left  his  garment  by  me,  and  fled^  and 

1 6  got  him  out.    And  she  laid  up  his  garment  by  her, 

17  until  his  master  came  home.     And  she  spake  unto 
him  according  to  these  words,  saying,  The  Hebrew 
servant,  which  thou  hast  brought  unto  us,  came  in 

1 8  unto  me  to  mock  me :  and  it  came  to  pass,  as  I  lifted 
up  my  voice  and  cried,  that  he  left  his  garment  by 

19  me,  and  fled  out.    And  it  came  to  pass,  when  his  mas- 
ter heard  the  words  of  his  wife,  which  she  spake  un- 
to him,  saying,  After  this  manner  did  thy  servant  to 

20  me ;  that  his  wrath  was  kindled.    And  Joseph's  mas- 
ter took  him,  and  put  him  into  the  prison,  the  place 
where  the  king's  prisoners  were  bound  :*  and  he  was  there 

21  in  the  prison.     But  Yahweh  was  with  Joseph,  and 
"shewed  kindness  unto  him,  and  gave  him  favour  in 

22  the  sight  of  the  keeper  of  the  prison.    And  the  keeper 
of  the  prison  committed  to  Joseph's  hand  all  the  pris- 
oners that  were  in  the  prison ;  and  whatsoever  they 

23  did  there,  he  was  the  doer  of  it.    9The  keeper  of  the 
prison  looked  not  to  any  thing  that  was  under  his 
hand,  because  Yahweh  was  with  him ;  and  that  which 
he  did,  Yahweh  made  it  to  prosper. t 

40     (E)(J)  'And  it  came  to  pass  after  these  things,  that  I 

the  butler  of  the  king  of  Egypt  and  his  baker  often- 

2  (E)  ded  their  lord  the  king  of  Egypt.  [  .  .  .  ]    And| 

Pharaoh   was  wroth  against  his  two  officers,  against  the 

chief  of  the  butlers,  and  against  the  chief  of  the  bakers. 

824:12.     9V.  sf.     Jis:  i  ;  22:  i,  20,  etc. 

*The  clauses  in  brevier  type,  vv.  10  and  20,  are  probably  explanatory  glosses. 

t  Verses  21-23  are  suspected  by  some  critics  of  alteration  by  R,  or  perhaps  even  of 
being  interpolated  entire,  in  the  interest  of  harmony  between  J's  representation  and 
E's.  There  seems  to  me  to  be  no  sufficient  ground  for  rejecting  them  in  whole  or  in 
part. 

JHeb.  "And."    1  Heb.  "That." 


COMMONLY  CALLED  GENESIS.  193 

And  he  put  them  in  ward  2in  the  house  of  the  captain  of    3 
(J)  the  guard,  3into  the  prison,  the  place  where  Joseph 

(E)  was  bound.  [  .  .  .  ]     And  the  captain  of  the  guard    4 
charged  Joseph  with  them,  and  he  ministered  unto  them  : 
and  they  continued  a  season  in  ward.     And  they  dreamed    5 
a  dream  both  of  them,  each  man  his  dream,  in  one  night, 
(J)  each  man  according  to  the  interpretation  of  his 
dream,  the  butler  and  the  baker  of  the  king  of  Egypt, 
(E)  which  were  bound  in  the  prison.  [  .  .  .  ]  And  Joseph   6 
came  in  unto  them  in  the  morning,  and  saw  them,  and, 
behold,  they  were  sad.     And  he  asked  Pharaoh's  officers    7 
that  were  with  him  in  ward  4in  his  master's  house,  saying, 
Wherefore  look  ye  so  sadly  to-day  ?    And  they  said  unto    8 
him,  We  have  dreamed  a  dream,  and  there  is  none  that 
can  interpret  it.     And  Joseph  said  unto  them,  6Do  not  in- 
terpretations belong  to  God  ?  tell  it  me,  I  pray  you.     And    9 
the  chief  butler  told  his  dream  to  Joseph,  and  said  to  him, 
In  my  dream,  behold,  a  vine  was  before  me  ;  and  in  the  10 
vine  were  three  branches  :  and  it  was  as  though  it  budded, 
[and]  its  blossoms  shot  forth  ;  [and]  the  clusters  thereof 
brought  forth  ripe  grapes  :  and  Pharaoh's  cup  was  in  my  1 1 
hand  ;  and  I  took  the  grapes,  and  pressed  them  into  Pha- 
raoh's cup,  and  I  gave  the  cup  into  Pharaoh's  hand.     And  12 
Joseph  said  unto  him,  This  is  the  interpretation  of  it :  the 
three  branches  are  three  days  ;  within  yet  three  days  shall  13 
Pharaoh  lift  up  thine  head,  and  restore  thee  to  thine  office  : 
and  thou  shalt  give  Pharaoh's  cup  into  his  hand,  after  the 
former  manner  when  thou  wast  his  butler.     But  have  me  14 
in  thy  remembrance  when  it  shall  be  well  with  thee,  and 
shew  kindness,  I  pray  thee,  unto  me,  and  make  mention  of 
me  unto  Pharaoh,  and  bring  me  out  of  this  house  :  "for  in-  15 
deed  I  was  stolen  away  out  of  the  land  of  the  Hebrews : 
( J)  and  here  also  have  I  done  nothing  that  they  should 
(E)  7put  me  into  the  dungeon.  [  .  .  .  ]   When  the  chief  16 
baker  saw  that  the  interpretation  was  good,  he  said  unto 
Joseph,  I  also  was  in  my  dream,  and,  behold,  three  baskets 

a3?:36-     339:2off.     <Ct.  39:20*!.     641:16,  38f.     637 : 280.   Ct.  286.     739:2off. 
13 


194  THE  FIRST  BOOK  OF  MOSES, 

17  of  white  bread  were  on  my  head  :   and  in  the  uppermost 
basket  there  was  of  all  manner  of  bakemeats  for  Pharaoh  ; 
and  the  birds  did  eat  them  out  of  the   basket  upon  my 

1 8  head.     And  Joseph  answered  and  said,  This  is  the  inter- 

19  pretation  thereof  :  the  three  baskets  are  three  days  ;  with- 
in yet  three  days  shall  Pharaoh  8lift  up  thy  head  from  off 
thee,  and  shall  hang"  thee  on  a  tree  ;   and  the  birds  shall 

20  eat  thy  flesh  from  off  thee.     And  it  came  to  pass  the  third 
day,  which  was  Pharaoh's  birthday,  that  he  made  a  feast 
unto  all  his  servants  :    and  he  lifted  up  the  head  of  the 
chief  butler  and  the  head  of  the  chief  baker  among'  his 

21  servants.*    And  he  restored  the  chief  butler  unto  his  bnt- 
lership  again  ;  and  he  gave  the  cup  into  Pharaoh's  hand  : 

22  but  he  hanged  the  chief  baker  :  as  Joseph  had  interpreted 

23  to  them.     Yet  did  not  the  chief  butler  remember  Joseph, 
but  forgat  him. 

41      And  it  came  to  pass  at  the  end  of  two  full  years,  that 
Pharaoh  dreamed  :  and,  behold,  he  stood  by  the  river. 

2  And,  behold,  there  came  up  out  of  the  river  seven  kine, 
well  favoured  and  fat  fleshed  ;  and  they  fed  in  the  reed- 

3  grass.     And,  behold,  seven  other  kine  came  up  after  them 
out  of  the  river,  ill"  favoured  and  leanfleshed  ;   and  stood 

4  by  the  other  kine  upon  the  brink  of  the  river.     And  the  ill 
favoured  and  leanfleshed  kine  did  eat  up  the  seven  well 

5  favoured  and  fat  kine.     So  Pharaoh  awoke.     And  he  slept 
and  dreamed  a  second  time  :  and,  behold,  seven  ears  of 

6  corn  came  up  upon  one  stalk,  rank  and  good.     And,  be- 
hold, seven  ears,  thin  and  blasted  with  the  east  wind, 

7  sprung  up  after  them.     And  the  thin  ears  swallowed  up 
the  seven  rank  and  full  ears.     And  Pharaoh  awoke,  and, 

8  behold,  it  was  a  dream.     And  it  came  to  pass  in  the  morn- 
ing that  his  spirit  was  troubled ;  and  he  sent  and  called 
for  all  the  magicians  of  Egypt,  and  all  his  wise  men  there- 
of :   and  Pharaoh  told  them  his  dream  ;f   but  there  was 

8V.  13. 

*  With  a  play  upon  the  double  sense  of  the  expression,  "  lift  up  the  head."    Cf. 
vv.  13  and  19. 
t  Read  "  dreams  "  with  Sam.,  tind  cf.  last  clause  of  the  verse. 


COMMONLY  CALLED  GENESIS.  195 

none  that  could  interpret  them  unto  Pharaoh.     Then  spake    9 
the  chief  butler  unto  Pharaoh,  saying,  I  do  remember  my 
faults  this  day  :  l  Pharaoh  was  wroth  with  his  servants,  and  10 
put  me*  in  ward  in  the  house  of  the  captain  of  the  guard, 
me  and  the  chief  baker  :  and  we  dreamed  a  dream  in  one  1 1 
night,  I  and  he  ;  we  dreamed  each  man  according  to  the 
interpretation  of  his  dream.     And  there  was  with  us  there  1 2 
a  young  man,  an  Hebrew,  "servant  to  the  captain  of  the 
guard  ;   and  we  told  him,  and  he  interpreted  to  us  our 
dreams  ;  to  each  man  according  to  his  dream  he  did  inter- 
pret.    And  it  came  to  pass,  as  he  interpreted  to  us,  so  it  13 
was  ;  me  he  restored  unto  mine  office,  and  him  he  hanged. 
(J)  Then   Pharaoh  sent    and    called    Joseph,   and    they  14 
brought  him  hastily  3out  of  the  dungeon :  [  .  .  .  ]  and 
(E)  he  shaved  himself,  and  changed  his  raiment,  and  came 
in  unto  Pharaoh.     And  Pharaoh  said  unto  Joseph,  I  have  15 
dreamed  a  dream,  and  there  is  none  that  can  interpret  it  : 
and  I  have  heard  say  of  thee,  that  when  thou  hearest  a  dream 
thou   canst  interpret  it.     And  Joseph  answered  Pharaoh  16 
saying,  4It  is  not  in  me  :  God  shall  give  Pharaoh  an  answer 
of  peace.     And  Pharaoh  spake  unto  Joseph,  In  my  dream,  17 
behold,  I  stood  upon  the  brink  of  the  river :  and,  behold,  18 
there  came  up  out  of  the  river  seven  kine,  fatfleshed  and 
well  favoured ;  and  they  fed  in  the  reed-grass :  and,  be-  19 
hold,  seven  other  kine  came  up  after  them,  poor  and  very 
ill  favoured  and  leanfleshed,  such  as  I  never  saw  in  all  the 
land  of  Egypt  for  badness  :  and  the  lean  and  ill  favoured  20 
kine  did  eat  up  the  first  seven  fat  kine  :  and  when  they  had  2 1 
eaten  them  up,  it  could  not  be  known  that  they  had  eaten 
them  ;  but  they  were  still  ill  favoured,  as  at  the  beginning. 
So  I  awoke.     And  I  saw  in  my  dream,  and,  behold,  seven  22 
ears  came  up  upon  one  stalk,  full  and  good  :  and,  behold,  23 
seven  ears,  withered,  thin,  [and]  blasted  with  the  east  wind, 
sprung  up  after  them  :  and  the  thin  ears  swallowed  up  the  24 
seven  good  ears :  and  I  told  it  unto  the  magicians ;  but 

»Ch.  40.     237:36;  40:4.  Ct.  3Q:2off  ;  V.  14*.     839:2off  ;  40  : 15.  Ct.  v.  12.     44<>:8;45:8. 
*Read  with  LXX.  and  Sam.  "them." 


196  THE  FIRST  BOOK  OF  MOSES, 

25  there  was  none  that  could  declare  it  to  me.     And  Joseph 
said  unto  Pharaoh,  The  dream  of  Pharaoh  is  one  :  what 

26  God  is  about  to  do  he  hath  declared  unto  Pharaoh.     The 
seven  good  kine  are  seven  years  ;  and  the  seven  good  ears 

27  are  seven  years  :  the  dream  is  one.     And  the  seven  lean 
and  ill  favoured  kine  that  came  up  after  them  are  seven 
years,  and  also  the  seven  empty  ears  blasted  with  the  east 

28  wind ;  they  shall  be  seven  years  of  famine.     That  is  the 
thing  which  I  spake  unto  Pharaoh  :  what  God  is  about  to 

29  do  he  hath  shewed  unto  Pharaoh.      Behold,  there  come 
seven  years  of  great  plenty  throughout  all  the  land  of 

30  Egypt :   and  there  shall  arise  after  them  seven  years  of 
famine  ;  and  all  the  plenty  shall  be  forgotten  in  the  land 

31  (J)  of  Egypt ;  and  the  famine  shall  consume  the  land  ;  and 
the  plenty  shall  not  be  known  in  the  land  by  reason 
of  that  famine  which  followeth ;  for  it  shall  be  very 

32  (E)  grievous.    [  .  .  .  ]      And  for  that  the  dream  was 
doubled  unto   Pharaoh  twice,  it  is  because  the  thing  is 
established  by  God,  and  God  will  shortly  bring  it  to  pass. 

33  Now  therefore   let    Pharaoh   look    out  a    man    discreet 

34  (J)  and  wise,  and  set  him  over  the  land  of  Egypt.     Let 
(E)  Pharaoh  do   [this],  and  let  him  appoint  overseers 
( J)  over  the  land  and  take  up  "the  fifth  part  of  the  land 

35  of  Egypt  in  the  seven  plenteous  years.    And  let  them 
gather  all  the  food  of  these  good  years  that  come, 
(E)  and  lay  up  corn  under  the  hand  of  Pharaoh  for  food 

36  (J)  (E)  "in  the  cities,  and  let  them  keep  it.    And  the 
food  shall  be  for  a  store  to  the  land  against  the  seven  years 
of  famine,  which  shall  be  in  the  land  of  Egypt ;  that  the 

37  land  perish  not  through  the  famine.     And  the  thing  was 
good  in  the  eyes  of  Pharaoh,  and  in  the  eyes  of  all  his  ser- 

38  vants.     And  Pharaoh  said  unto  his  servants,  Can  we  find 
such  a  one  as  this,  a  man  in  whom  the  spirit  of  God  is  ? 

39  And  Pharaoh  said  unto  Joseph,  7Forasmuch  as  God  hath 
shewed  thee  all  this,  there  is  none  so  discreet  and  wise  as 

40  thou :   thou  shalt  be  over  my  house,  and  according  unto 

547:26.    847:21.    7Ct.  18:5,  etc. 


COMMONLY  CALLED   GENESIS.  197 

thy  word  shall  all  my  people  be  ruled  :  only  in  the  throne 
(J)  will  I  be  greater  than  thou.     And  Pharaoh  said  unto  41 
Joseph,  8See,  I  have  set  thee  over  all  the  land  of  Egypt. 
And  Pharaoh  took  off  his  signet  ring  from  his  hand,  42 
and  put  it  upon  Joseph's  hand,  and  arrayed  him  in  vest- 
ures of  fine  linen,  and  put  a  gold  chain  about  his  neck ; 
and  he  made  him  to  ride  in  the  second  chariot  which  43 
he  had ;  and  they  cried  before  him,  Bow  the  knee :  and 
he  set  him  over  all  the  land  of  Egypt.    And  Pharaoh  44 
said  unto  Joseph,  I  am  Pharaoh,  and  without  thee 
shall  no  man  lift  up  his  hand  or  his  foot  in  all  the  land 
of  Egypt.    And  Pharaoh  called  Joseph's  name  Zaphe-  45 
nath-paneah ;  and  he  gave  him  to  wife  Asenath  the 
(P)  daughter  of  9Poti-phera  priest  of  On.    And  Joseph 
went  out  over  the  land  of  Egypt.     And  Joseph  was  thirty  years  46 
old  when  he   stood  before  Pharaoh   king   of  Egypt.     [  .  .  .  ] 
(J)  And  Joseph  went  out  from  the  presence  of  Pha- 
raoh, and  went  throughout  all  the  land  of  Egypt.' 
And  in  the  seven  plenteous  years  the  earth  brought  47 
forth  by  handfuls.    And  he  gathered  up  all  the  food  48 
of  the  seven  years  which  were  in  the  land  of  Egypt, 
and  laid  up  the  food  10in  the  cities :  the  food  of  the 
field,  which  was  round  about  every  city,  laid  he  up  in 
(E)  the  same.     And  Joseph  laid  up  corn  "as  the  sand  of  49 
the  sea,  very  much,  until  he  left  numbering ;   for  it  was 
without  number.     And  unto  Joseph  were  born  two  sons  50 
before  the  year  of  famine  came,  which  Asenath  the  daughter 
of  Poti-phera  priest  of  On  bare  unto  him.      And  Joseph  called  5 1 
the  name  of  the  firstborn  Manasseh  :  For,  [said  he],  God 
hath  made  me  forget  all  my  toil,  and  all  my  father's  house. 
And  the  name  of  the  second  called  he  Ephraim  :  For  God  52 
( J)  hath  made  me  fruitful  in  the  land  of  my  affliction.    And  53 
the  seven  years  of  plenty,  that  was  in  the  land  of 
(E)  Egypt,  came  to  an  end.      And  the  seven  yfears  of  54 
famine  began  to  come,  according  as  Joseph  had  said  :  and 
there  was   famine   in  all   lands;    but   in   all  the  land  of 

827: 27;  31  -.50;  Ek.  33:13.    9Cf.  37:36.     10V.  35;  47:21.     u I.  Kings  4:20,  29. 


198  THE  FIRST  BOOK  OF  MOSES, 


55  (J)  Egypt  there  was  bread.     And  when  all  the  land  of 
Egypt  was  famished,  the  people  cried  to  Pharaoh  for 
bread  :  and  Pharaoh  said  unto  all  the  Egyptians,  Go 

56  unto  Joseph  ;  what  he  saith  to  you,  do.     And  the 
famine  was  over  all  the  face  of  the  earth  :  and  Joseph 
opened  all  the  storehouses,  and  sold  unto  the  Egyp- 
tians ;  and  the  famine  was  sore  in  the  land  of  Egypt. 

57  (E)  [  .  .  .  ]    And  all  countries  came  into  Egypt  to  Joseph 
for  to  buy  corn  ;  because  the  famine  was  sore  in  all  the 
earth.* 

42     Now  Jacob  saw  that  there  was  corn  in  Egypt,  and  Jacob 
said  unto  his  sons,  Why  do  ye  look   one   upon   another  ? 

2  (J)  (E)  And  he  said,  Behold,  I  have  heard  that  there  is 
(J)  (E)  corn  in  Egypt  :  get  you  down  thither,  and  buy 

3  for  us  from  thence  ;  that  we  may  live,  and  not  die.     And 
Joseph's  ten  brethren  went  down  to  buy  corn  from  Egypt. 

4  But  Benjamin,  Joseph's  brother,  Jacob  sent  not  with  his 
(J)  brethren  ;  for  he  said,  'Lest  perad  venture  mischief 

5  befall  him.    And  the  sons  of  Israel  came  to  buy  among 
those  that  came  :  for  the  famine  was  in  the  land  of 

6  (E)  Canaan.    2And  Joseph  was  the  governor  over  the  land  ; 
(J)  he  it  was  that  3sold  to  all  the  people  of  the  land  : 
(E)  and  Joseph's  brethren  came,  and  bowed  down  them- 

7  (J)  selves   to  him   with   their   faces   to  the  earth.      And 
Joseph  saw  his  brethren,  and  he  knew  them,  but 
(E)  made  himself  strange  unto  them,  —  4and  spake 
(J)  roughly  with  them  ;  —   and    he   said    unto   them, 
Whence  come  ye?    And  they  said,  From  the  land  of 

1  V.  38  ;  44  :  29.     24i  :  40.     34i  :  56.     4V.  30  ;  I.  Sam.  20  :  10. 

*  The  latter  part  of  ch.  xli.  is  admitted  by  all  critics  to  present  a  problem  for  the 
analysis  almost  impossible  of  exact  solution.  Points  of  general  assent  are:  ist. 
That  the  groundword  of  the  chapter,  especially  in  the  first  part  relating  the 
dreams,  is  E's.  zd.  That  this  narrative  of  E  has  been  filled  out,  especially  in  the 
latter  part,  with  material  from  J.  3d.  The  presence  of  P  in  vs.  $6a  at  least.  In  sup- 
port of  this  view  differences  are  pointed  out,  consisting  mainly  in  the  supplying  of 
new  descriptive  terms,  in  the  first  and  second  relation  of  the  dreams  ;  and  redun- 
dancies and  reduplications  in  ^of,  33-36,  48f,  54-57.  Regarding  "  Poti-pherah  "  as  a 
variant  of  "  Potiphar  "  and  xlvii.  13-26  (J)  as  exhibiting  a  contrast  in  feeling  toward 
the  distress  of  the  famine-stricken  people,  to  xlv.  *b  (E^  the  author  submits  again 
an  independent  analysis,  referring  as  before  to  Hebraica  VII.  4  (1891). 


COMMONLY  CALLED  GENESIS.  199 

(E)  Canaan  to  buy  food.     And  Joseph  knew  his  brethren,    8 
but  they  knew  not  him.      And  Joseph  remembered  5the    9 
dreams  which  he  dreamed  of  them,*  and  said  unto  them, 
6Ye  are  spies ;   to  see  the  nakedness  of   the  land  ye  are 
come.     And  they  said  unto  him,  Nay,  my  lord,  but  to  buy  10 
food  are  thy  servants  come.     We  are  all  one  man's  sons  ;  n 
we  are  true  men,  thy  servants  are  no  spies.     And  he  said  12 
unto  them,  Nay,  but  to  see  the  nakedness  of  the  land  ye 
are  come.      And  they  said,  We  thy  servants  are  twelve  13 
brethren,  the  sons  of  one  man  in  the  land  of  Canaan ;  and, 
behold,  the  youngest  is  this  day  with  our  father,  7and  one 
is  not.     And  Joseph  said  unto  them,  That  is  it  that  I  spake 
unto  you,  saying,  Ye  are  spies  :  hereby  ye  shall  be  proved  : 
by  the  life  of  Pharaoh  ye  shall  not  go  forth  hence,  except  15 
your  youngest  brother  come  hither.     Send  one  of  you,  and  16 
let  him  fetch  your  brother,  and  ye  shall  be  bound,  that 
your  words  may  be  proved,  whether  there  be  truth  in  you  : 
or  else  by  the  life  of  Pharaoh  surely  ye  are  spies.     8And  1 7 
he  put   them   all   together   into   ward   three  days.     And  18 
Joseph  said  unto  them  the  third  day,  This  do,  and  live  ;  for 
I  fear  God  :  if  ye  be  true  men,  let  one  of  your  brethren  be  19 
bound  in  your  prison  house ;  but  go  ye,  carry  corn  for 
the   famine   of    your  houses :   and  bring  your  youngest  20 
brother  unto  me  ;  so  shall  your  words  be  verified,  and  ye 
shall  not  die.      And  they  did  so.      And  they  said  one  to  2 1 
another,  We  are  verily  guilty  concerning  our  brother,  in 
that  we  saw  the  distress  of  his  soul,  when  he  besought  us, 
and  we  would  not  hear  ;  therefore  is  this  distress  come  up- 
on us.     And  Reuben  answered  them,  saying,  9spake  I  not  22 
unto  you,  saying,  Do  not  sin  against  child  ;  and  ye  would 
not  hear  ?   therefore  also,  behold,  his  blood  is  required. 
And  they  knew  not   that   Joseph   understood   them  ;  for  23 
there  was  an  interpreter  between  them.     And  he  turned  24 
himself  about  from  them,  and  wept ;  and  he  returned  to 

537:5-u.      «W.  29-34.  Ct.  43 : 5-7.     737:3O.     840:3.     ^yj-.-zzi. 

*  Insert  here  the  misplaced  clause,  "and  he  spake  roughly  with  them,"  vs.  7. 
According  to  the  analysis  the  "roughness"  appears  only  in  E.  Cf.  xliii.  7;  xliv. 
igff  (J)  with  xlii.  30  (E). 


200  THE  FIRST  BOOK  OF  MOSES, 

them,  and  spake  to  them,  and  took  Simeon  from  among 

25  them,  and  bound  him  before  their  eyes.      Then  Joseph 
commanded  to  fill  their  vessels  with  corn,  and  to  restore 
every  man's  money  into  his  sack,  and  to  give  them  10pro- 
visions   for  the  way  :  and  thus  was  it  done  unto  them. 

26  And  they  laded  their  asses  with  their  corn,  and  departed 

27  (J)  thence.     "And  as  one  of  them  opened  his  sack  to 
give  his  ass  provender  in  12the  lodging  place,  he  espied 
his  money ;  and,,  behold,  it  was  in  the  mouth  of  his 

28  sack.    And  he  said  unto  his  brethren,  My  money  is 
restored;  and,  lo,  it  is  even  in  my  sack:  and  their 
(E)  heart  failed  them,  [  .  .  .  ]  — and  they  turned  trem- 
bling one  to  another,  saying,  What  is  this  that  God  hath 

29  done  unto  us  ? —    And  they  came  unto  Jacob  their  father 
unto  the  land  of  Canaan,  and  told  him  all  that  had  befallen 

30  them  ;  saying,  13The  man,  the  lord  of  the  land,  spake  rough- 

3 1  ly  with  us,  and  took  us  for  spies  of  the  country.     And  we 

32  said  unto  him,  We  are  true  men  ;  we  are  no  spies  :  we  be 
twelve  brethren,  sons  of  our  father  ;  one  is  not,  and  the 
youngest  is  this  day  with  our  father  in  the  land  of  Canaan. 

33  And  the  man,  the  lord  of  the  land,  said  unto  us,  Hereby 
shall  I  know  that  ye  are  true  men  ;   leave  one  of  your 
brethren  with  me,  and  take  [corn  for]  the  famine  of  your 

34  houses,  and  go  your  way  :   and  bring  your  youngest  bro- 
ther unto  me  :  then  shall  I  know  that  ye  are  no  spies,  but 
that  ye  are  true  men  :  so  will  I  deliver  you  your  brother, 

35  and  ye  shall  trafnck  in  the  land.     14And  it  came  to  pass  as 
they  emptied  their  sacks,  that,  behold,  every  man's  bundle 
of  money  was  in  his  sack  :  and  when  they  and  their  father 

36  saw  their  bundles  of  money,  they  were  afraid.*    And  Jacob 

1045:2i.     "43:21.  Ct.  v.  35.     12Ex.  4:24.     13W.  8ff.     14Ct.  v.  27  ;  43  : 21. 

*  If  E's,  verse  28*  must  be  inserted  after  vs.  35,  on  the  ground  that  the  surprise 
and  fear  depicted  in  vs.  35  (E)  presuppose  that  the  discover}'  is  then  a  genuine  dis- 
covery, for  the  first  time,  of  the  restored  money;  and  not  one  already  made  "at 
the  lodging  place."  On  the  same  ground  27,  28^  are  considered  the  remains  of  J's 
narrative  which  is  reiterated  in  xliii.  21.  The  difficulties  which  exegetically  will  be 
explained  in  various  ways  are  accounted  for  by  the  analysis  as  due  to  the  attempt 
of  JE  to  preserve  as  much  as  possible  of  two  divergent  narratives.  These  difficul- 
ties are  not  merely  that  xliii.  21  taken  in  connection  with  27f  and  compared  with  vs. 


COMMONLY  CALLED  GENESIS.  201 

their  father  said  unto  them,  Me  have  ye  bereaved  of  my 
children  :  Joseph  is  not,  and  Simeon  is  not,  and  ye  will 
take  Benjamin   away  :  all   these   things  are  against  me. 
15 And  Reuben  spake  unto  his  father,  saying,  Slay  my  two  37 
sons,  if  I  bring  him  not  to  thee  :  deliver  him  into  my  hand, 
(J)  and  I  will  bring  him  to  thee  again. — And  he  said,  My  38 
son  shall  not  go  down  with  you;  for  his  brother  is 
dead,  and  he  only  is  left :  if  mischief  befall  him  by 
the  way  in  the  which  ye  go,  then  shall  ye  bring  down 
my  gray  hairs  with  sorrow  to  the  grave.*— 

And  the  famine  was  'sore  in  the  land.    And  it  came  43 
to  pass,  when  they  had  eaten  up  the  corn  which  they    2. 
had  brought  out  of  Egypt,  their  father  said  unto 
them,  Go  again,  buy  us  a  little  food.     And  Judah    3 
spake  unto  him,  saying,  2The  man  did  solemnly  pro- 
test unto  us,  saying,  Ye  shall  not  see  my  face  ex- 
cept your  brother  be  with  you.     If  thou  wilt  send    4 
our  brother  with  us,  we  will  go  down  and  buy  thee 
food  :  but  if  thou  wilt  not  send  him,  we  will  not  go    5 
down :  for  the  man  said  unto  us,  Ye  shall  not  see  my 
face,  except  your  brother  be  with  you.    And  'Israel   6 

15Ct.43:8ff.     1i2:ro;  47:4,  13.     244:2o-24.     332  :  28,  etc. 

35  compels  us  to  assume  a  double  discovery  and  a  double  surprise.  If  verses  25-35 
are  to  be  read  as  they  stand,  we  must  assume — ist,  that  after  one  brother  had  an- 
nounced the  discovery  of  his  money  the  others  restrained  all  curiosity  to  open  their 
sacks  until  arrived  at  home  ;  2d,  that  only  one  ass  had  provender,  while  the  other 
nine  went  hungry.  Observe  per  contra  that  in  vs.  25  (E)  Joseph  "gave  them  pro- 
vision for  the  way,"  which  made  the  opening  of  the  sacks  needless.  Correspond- 
ingly in  verses  25  and  35  (E)  the  money  is  put  "  into  the  sack  "  to  be  discovered 
when  they  are  "emptied  "  (35),  whereas  in  vs.  27  ;  xliii.  12,  21 ;  xliv.  i,  8  (J),  it  is  put 
"  in  the  mouth  of  the  sack  "  with  the  apparent  intention  that  it  shall  be  discovered 
at  the  first  opening.— In  270  "  sack  "  (Heb.  sag)  is  regarded  as  a  substitution  by  R 
of  E's  word  for  J's  (amtachath,  276,  28  ;  xliii.  12,  21-23  ;  xliv.  1-8).  • 

*  Critics  discover  the  original  answer  to  Reuben's  offer  in  xlviii.  14.  Prom  their 
point  of  view  it  could  not  be  otherwise  than  affirmative,  because  Simeon  is  waiting 
in  prison  in  Egypt  for  release  at  the  appearance  of  Benjamin.  The  transposition  of 
this  verse  from  an  original  position  after  xliii.  7,  and  removal  of  the  original  affir- 
mative answer  xlii.  14  (E)  enables  JE  to  introduce  both  accounts  of  the  offering  of 
suretyship  by  Reuben  (xlii.  37,  E)  and  by  Judah  (xliii.  8f,  J).  This  process  also  per- 
mitted the  postponement  of  the  return  to  Egypt,  and  the  introduction  of  xliii.  iff  (J) 
where  in  accordance  with  the  account  (xliii.  7  ;  xliv.  19-23,  J)  of  the  friendly  reception 
of  the  brothers  (no  imprisonment  of  Simeon)  they  quietly  wait  in  Canaan  till  the 
exhaustion  of  their  store  of  food. 


202  THE  FIRST  BOOK  OF  MOSES, 

said,  Wherefore  dealt  ye  so  ill  with  me,  as  to  tell  the 

7  man  whether  ye  had  yet  a  brother?    And  they  said, 
The  man  asked  straitly  concerning  ourselves,  and 
concerning  our  kindred,  saying,  Is  your  father  yet 
alive?  have  ye  [another]  brother?  and  we  told  him 
according  to  the  tenor  of  these  words :  could  we  in 
any  wise  know  that  he  would  say,  Bring  your  brother 

8  down?    4And  Judah  said  unto  Israel  his  father,  Send 
the  lad  with  me,  and  we  will  arise  and  go ;  that  we 
may  live,  and  not  die,  both  we,  and  thou,  and  also 

9  our  little  ones.    I  will  be  surety  for  him ;  of  my  hand 
shalt  thou  require  him :  if  I  bring  him  not  unto  thee, 
and  set  him  before  thee,  then  let  me  bear  the  blame 

10  for  ever :  for  except  we  had  lingered,  surely  we  had 

1 1  now  returned  a  second  time.    And  their  father  Israel 
said  unto  them,  If  it  be  so  now,  do  this ;  take  of  the 
choice  fruits  of  the  land  in  your  vessels,  and  carry 
down  the  man  a  present,  a  little  balm,  and  a  little 

12  honey,  spicery  and  myrrh,  nuts,  and  almonds:  and 
take  double  money  in  your  hand ;  and  the  money  that 
was  'returned  in  the  mouth  of  your  sacks  carry  again 

13  in  your  hand ;  peradventure  it  was  an  oversight :  take 
also  your  brother,  and  arise,  go  again  unto  the  man  : 

14  (E)  and  6God  Almighty  give  you  mercy  before  the  man, 
that  he  may  release  unto  you  your  other  brother  and  Ben- 
jamin.    7And  if  I  be  bereaved  of  my  children,  I  am  be- 
reaved. [  .  .  .  ] 

15  (J)  And  the  men  took  that  present,  and  they  took 
double  money  in  their  hand,  and  Benjamin ;  and  rose 
up,  and  went  down  to  Egypt,  and  stood  before  Joseph. 

16  And  when  Joseph  saw  Benjamin  with  them,  he  said 
to  8the  steward  of  his  house,  Bring  the  men  into  the 
house,  and  slay,  and  make  ready ;  for  the  men  shall 

1 7  dine  with  me  at  noon.    And  the  man  did  as  Joseph 
bade ;  and  the  man  brought  the  men  into  Joseph's 

1 8  house.    And  the  men  were  afraid,  because  they  were 

4Ct.  42  :  37.     542  : 27.  Ct.  42  :  35.     6Ex.  3  : 13.     742  : 36.     839 :  4. 


COMMONLY  CALLED  GENESIS.  203 

brought  into  Joseph's  house ;  and  they  said.  Because 
of  the  money  that  was  returned  in  our  sacks  at  the 
first  time  are  we  brought  in ;  that  he  may  seek  occa- 
sion against  us,  and  fall  upon  us,  and  take  us  for  bond- 
men, and  our  asses.     And  they  came  near  to  the  19 
steward  of  Joseph's  house,  and  they  spake  unto  him 
at  the  door  of  the  house,  and  said,  Oh  my  lord,  we  20 
came  indeed  down  at  the  first  time  to  buy  food  :  9and  21 
it  came  to  pass,  when  we  came  to  the  lodging  place, 
that  we  opened  our  sacks,  and,  behold,  every  man's 
money  was  in  the  mouth  of  his  sack,  our  money  in 
full  weight :  and  we  have  brought  it  again  in  our 
hand.     And  other  money  have  we  brought  down  in  22 
our  hand  to  buy  food :  we  know  not  who  put  our 
money  in  our  sacks.    And  he  said,  Peace  be  to  you,  23 
fear  not :  your  God,  and  the  God  of  your  father,  hath 
given  you  treasure  in  your  sacks :  I  had  your  money. 
(E)  (J)  10And  he  brought  Simeon  out  unto  them.      And  24 
the  man  brought  the  men  into  Joseph's  house,  and 
gave  them  water,  and  they  washed  their  feet ;  and  he 
"gave  their  asses  provender.    And  they  made  ready  25 
the  present  against  Joseph  came  at  noon:  for  they 
heard  that  they  should  eat  bread  there.    And  when  26 
Joseph  came  home,  they  brought  him  the  present 
which  was  in  their  hand  into  the  house,  and  bowed 
down  themselves  to  him  to  the  earth.    12And  he  asked  27 
them  of  their  welfare,  and  said,  Is  your  father  well, 
the  old  man  of  whom  ye  spake?   Is  he  yet  alive?   And  28 
they  said,  Thy  servant  our  father  is  well,  he  is  yet 
alive.    13And  they  bowed  the  head,  and  made  obeisance. 
And  he  lifted  up  his  eyes,  and  saw  Benjamin  his  bro-  29 
ther,  his  mother's  son,  and  said,  Is  this  your  young- 
est brother,  of  whom  ye  spake  unto  me?     And  he 
said,  God  be  gracious  unto  thee,  14my  son.     And  Jo-  30 
seph  made  haste;  for  his  bowels  did  yearn  upon  his 

942:27;  Ex.  4:24.     1042:24.     1*24: 32;  42:27.      12V.  7.  ct.  45:3.      '824:26,48.     1435  =  i7f- 
Ct.  46 : 21. 


204  THE  FIRST  BOOK  OF  MOSES, 

brother :  and  he  sought  where  to  weep;  and  he  entered 

31  into  his  chamber,  and  wept  there.     And  he  washed 
his  face,  and  came  ont ;  and  he  refrained  himself,  and 

32  said,  Set  on  bread.    And  they  set  on  for  him  by  him- 
self, and  for  them  by  themselves,  and  for  the  Egyp- 
tians, which  did  eat  with  him,  by  themselves :  "be- 
cause the  Egyptians  might  not  eat  bread  with  the 
Hebrews  ;  for  that  is  an  abomination  unto  the  Egyp- 

33  tians.     And  they  sat  before  him,  the  first-born  ac- 
cording to  his  birthright,  and  the  youngest  according 
to  his  youth :  and  the  men  marvelled  one  with  an- 

34  other.    And  he  took  [and  sent]  messes  unto  them  from 
before  him :  but  Benjamin's  mess  was  five  times  so 
much  as  any  of  theirs.    And  they  drank,  and  16were 
merry  with  him. 

44  And  he  commanded  the  steward  of  his  house,  say- 
ing, Fill  the  men's  sacks  with  food,  as  much  as  they 
can  carry,  and  put  every  man's  money  Jin  his  sack's 

2  mouth.     And  put  my  cup,  the  silver  cup,  'in  the 
sack's  mouth  of  the  youngest,  and  his  corn  money. 
And  he  did  according  to  the  word  that  Joseph  had 

3  spoken.    As  soon  as  the  morning  was  light,  the  men 

4  were  sent  away,  they  and  their  asses.    [And]  when 
they  were  gone  out  of  the  city,  and  were  not  yet 
far  oif,  Joseph  said  unto  his  steward,  Up,  follow 
after  the  men ;  and  when  thou  dost  overtake  them, 
say  unto  them,  Wherefore  have  ye  rewarded  evil  for 

5  good?*    Is  not  this  it  in  which  my  lord  drinketh,  ami 
whereby  he  indeed  2divineth?  ye  have  done  evil  in  so 

6  doing.    And  he  overtook  them,  and  he  spake  unto 

7  them  these  words.    And  they  said  unto  him,  Where- 
fore speaketh  my  lord  such  words  as  these?     God 
forbid  that  thy  servants  should  do  such  a  thing. 

8  Behold,  the  money,  which  we  found  'in  our  sacks' 
mouths,  we  brought  again  unto  thee  out  of  the  land 

1546:34.     16g:2i.     J42  :  27  ;  43  : 12,  21.  01.42:35.     23o:27;V.  15. 

*  LXX.,  Syr.,  and  Vulg.  supply  "  Why  have  ye  stolen  my  silver  cup  ?" 


COMMONLY  CALLED  GENESIS.  205 

of  Canaan :  how  then  should  we  steal  out  of  thy  lord's 
house  silver  or  gold?    With  whomsoever  of  thy  ser-    9 
vants  it  be  found,  let  him  die,  and  we  also  will  be  my 
lord's  bondmen.    And  he  said,  Now  also  let  it  be  aac-  10 
cording  unto  your  words :  he  with  whom  it  is  found 
shall  be  my  bondman :    and  ye  shall  be  blameless. 
Then  they  hasted,  and  took  down  every  man  his  sack  u 
to  the  ground,  and  opened  every  man  his  sack.    And  12 
he  searched,  [and]  began  at  the  eldest,  and  left  at  the 
youngest :  and  the  cup  was  found  in  Benjamin's  sack. 
Then  they  rent  their  clothes,  and  laded  every  man  13 
his  ass,  and  returned  to  the  city.    And  Judah  and  his  14 
brethren  came  to  Joseph's  house;  and  he  was  yet 
there :  and  they  fell  before  him  on  the  ground.     And  15 
Joseph  said  unto  them,  What  deed  is  this  that  ye  have 
done?  know  ye  not  that  such  a  man  as  I  can  indeed  di- 
vine?   And  Judah*  said,  What  shall  we  say  unto  my  16 
lord ?  what  shall  we  speak?  or  how  shall  we  clear  our- 
selves?!   God  hath  found  out  the  iniquity  of  thy  ser- 
vants: behold,  we  are  my  lord's  bondmen,  both  we, 
and  he  also  in  whose  hand  the  cup  is  found.    And  he  17 
said,  God  forbid  that  I  should  do  so  :  the  man  in  whose 
hand  the  cup  is  found,  he  shall  be  my  bondman ;  but 
as  for  you,  get  you  up  in  peace  unto  your  father. 

Then  Judah  came  near  unto  him,  and  said,  Oh  my  18 
lord,  let  thy  servant,  I  pray  thee,  speak  a  word  in  my 
lord's  ears,  and  let  not  thine  anger  burn  against  thy 
servant:  for  thou  art  even  as  Pharaoh.     3My  lord  19 
asked  his  servants,  saying,  Have  ye  a  father,  or  a  bro- 
ther?   And  we  said  unto  my  lord,  We  have  a  father,  20 
an  old  man,  and  a  'child  of  his  old  age,  a  little  one ; 
and  his  brother  is  dead,  and  he  alone  is  left  of  his 
mother,  and  his  father  loveth  him.    And  thou  saidst  21 
unto  thy  servants,  Bring  him  down  unto  me,  that  I 

a3°  :  34-     343  :  7-  Ct.  Ch.  42.     437  :  3. 
*  Perhaps  better,  "  they  said."    Cf.  vs.  18  and  vs.  7. 

t  Sam.  and  LXX.  insert  "  since."— For  the  use  of  Elohim  throughout  this  J  chapter 
cf.  note  to  Gen.  iii.  i. 


206  THE  FIRST  BOOK  OF  MOSES, 

22  may  set  mine  eyes  upon  him.    And  5we  said  unto  my 
lord,  The  lad  cannot  leave  his  father  :  for  if  he  should 

23  leave  his  father,  his  father  would  die.    And  thou 
saidst  unto  thy  servants,  Except  your  youngest  bro- 
ther come  down  with  you,  ye  shall  see  my  face  no  more. 

24  And  it  came  to  pass  when  we  came  up  unto  thy  servant 

25  my  father,  we  told  him  the  words  of  my  lord.    6And 

26  our  father  said,  Go  again,  buy  us  a  little  food.  And  we 
said,  We  cannot  go  down :  if  our  youngest  brother  be 
with  us,  then  will  we  go  down :  for  we  may  not  see  the 
man's  face,  except  our  youngest  brother  be  with  us. 

27  And  thy  servant  my  father  said  unto  us,  Ye  know  that 

28  my  wife  bare  me  two  sons :  and  the  one  went  out  from 
me,  7and  I  said,  Surely  he  is  torn  in  pieces ;  and  I 

29  have  not  seen  him  since :  8and  if  ye  take  this  one  also 
from  me,  and  mischief  befall  him,  ye  shall  bring  down 

30  my  gray  hairs  with  sorrow  to  the  grave.    Now  there- 
fore when  I  come  to  thy  servant  my  father,  and  the 
lad  be  not  with  us;  seeing  that  his  life  is  bound  up  in 

31  the  lad's  life ;  it  shall  come  to  pass,  when  he  seeth 
that  the  lad  is  not  [with  us],  that  he  will  die :  and  thy 
servants  shall  bring  down  the  gray  hairs  of  thy  ser- 

32  vant  our  father  with  sorrow  to  the  grave.    9For  thy 
servant  became  surety  for  the  lad  unto  my  father, 
saying,  If  I  bring  him  not  unto  thee,  then  shall  I  bear 

33  the  blame  to  my  father  for  ever.    Now  therefore,  let 
thy  servant,  I  pray  thee,  abide  instead  of  the  lad  a 
bondman  to  my  lord ;  and  let  the  lad  go  up  with  his 

34  brethren.    For  how  shall  I  go  up  to  my  father,  and 
the  lad  be  not  with  me?  lest  I  see  the  evil  that  shall 
come  on  my  father. 

45     Then*  Joseph  could  not  'refrain  himself  before  all 
them  that  stood  by  him ;  and  he  cried,  Cause  every 

6Ct.  42  : 13,  20,  33.     «43  :  2f .  Ct.  42  : 36f.     '37: 33*-     sW-3&.     943=9-     143'>3*. 

*  See  Hebraica  VII.  4  (1891)  for  the  evidence  in  support  of  the  present  analysis, 
divergent,  in  verses  9-14,  in  some  degree  from  accepted  theories.  Cf.  also  my 
article  "  JE  in  the  Middle  Books  of  the  Pentateuch,"  Journal  of  Bibl.  Lit.,  1890,  Part 

II.,  p.   I92f. 


COMMONLY  CALLED   GENESIS.  207 

(E)  man  to  go  out  from  me.    And  there  stood  no  man 
with  him,  while  Joseph  "made   himself  known  unto  his 
(J)  (E)  brethren.     And  he  wept  aloud  :  and  the  Egyp-    2 
(J)  tians  heard,  3and  the  house  of  Pharaoh  heard. 
(E)  And  Joseph  said  unto  his  brethren,   I   am  Joseph,    3 
Moth  my  father  yet  live?*     And  his  brethren  could  not 
answer   him ;    for  they  were   troubled  at  his  presence. 
(J)  And  Joseph  said  unto  his  brethren,  Come  near  to   4 
me,  I  pray  you.    And  they  came  near.    And  he  said, 
I  am  Joseph  your  brother,  whom  5ye  sold  into  Egypt. 
(E)  And  now  be  not  6grieved,  nor  angry  with  yourselves,    5 
(J)  (E)  that  &ye  sold  me  hither:  [  .  .  .  J  7for  God  did 
send  me  before  you  to  preserve  life.     For  these  two  years    6 
hath  the  famine  been  in  the  land :  and  there  are  yet  five 
years,   in   the   which  there  shall  be  neither  plowing  nor 
harvest.     And  God  sent  me  before  you  to  preserve  you  a    7 
remnant  in  the  earth,  and  to  save  you  alive  by  a  great  de- 
liverance.    So  now  it  was  not  you  that  sent  me  hither,  but    8 
God  :  and  he  hath  made  me  a  father  to  Pharaoh,  and  lord 
of  all   his  house,   and  ruler  over  all  the  land  of  Egypt. 
Haste  ye,  and  go  up  to  my  father,  and  say  unto  him,  Thus    9 
saith   thy  son  Joseph,   God  hath  made   me   lord  of  all 
(J)  Egypt :  come  down  unto  me,  tarry  not :  — and  9thou  10 
shalt  dwell  in  the  land  of  Goshen,  and  thou  shalt  be 
near  unto  me,  thou,  and  thy  children,  and  thy  child- 
ren's children,  and  "thy  flocks,  and  thy  herds,  and 
(E)  all  that  thou  hast : —  and  there  will  I  "nourish  thee  ;  n 
for  there  are  yet  five  years  of  famine ;  lest  thou  come  to 
poverty,  thou,  and  thy  household,  and  all  that  thou  hast. 
And,  behold,  your  eyes  see,  and  the  eyes  of  my  brother  12 
Benjamin,  that  it  is  my  mouth  that  speaketh  unto  you. 

2Num.  12  :  6.  SGt.  v.  16.  *Ct.  43  :  27  ;  44  : 19-34.  537  : 27f.  Ct.  40 : 15.  «6  : 6  ;  34  : 7  ;  Ex. 
1:12.  7so:2o.  84i:4of.  '46:28,34.  1046 : 32.  Ct.  v.  20.  "47:12 ;  50:21. 

*The  question,  vs.  30,  presupposes  seemingly  quite  a  different  kind  of  interview 
from  that  detailed  in  ch.  xliii.,  especially  in  xliii.  27,  28,  and  in  xliv.  18-34  where 
Israel  is  constantly  spoken  of.  If  the  documentary  theory  be  followed,  the  natural 
inference  from  this  verse  would  be  that  the  interview  in  E  was  brief,  and  of  the 
unfriendly  character  described  in  xlii.  9-20,  30-34  ;  at  least  not  affording  Joseph  in- 
formation in  regard  to  his  father. 


208  THE  FIRST  BOOK  OF  MOSES, 

13  (J)  And  ye  shall  tell  my  father  of  all  my  glory  in 
Egypt,  and  of  all  that  ye  have  seen ;  and  ye  shall 

14  haste  and  bring  down  my  father  hither.    12And  he  fell 
upon  his  brother  Benjamin's  neck,  and  wept;  and 

15  (E)  Benjamin  wept  upon  his  neck.    [  .  .  .  ]    And  he 
kissed  all  his  brethren,  and  wept  upon  them  :    and  after 
that  his  brethren  talked  with  him. 

1 6  13And  the  fame  thereof  was  heard  in  Pharaoh's  house, 
saying,  Joseph's  brethren  are  come  :  and  it  pleased  Pha- 

17  raoh  well,  and  his  servants.     And  Pharaoh  said  unto  Jo- 
seph, Say  unto  thy  brethren,  This  do  ye  ;  lade  your  beasts, 

1 8  and  go,  get  you  unto  the  land  of  Canaan  ;  and  take  your 
father  and  your  households,  and  come  unto  me  :  and  I  will 
give  you  the  good  of  the  land  of  Egypt,  and  ye  shall  eat 

19  ( JE)  the  fat  of  the  land.      Now  thou  art  commanded,  this  do  ye  ; 
take  you  wagons  out  of  the  land  of  Egypt  for  your  little  ones,  and  for 

20  your  wives,  and  bring  your  father,  and  come.     Also  regard  not  your 

21  stuff  ;  for  the  good  of  all  the  land  of  Egypt  is  yours.     14And  the  sons  of 
(E)  (JE)  Israel  did  so  :  and  Joseph  gave  them  wagons,  according 
(E)  to  the  commandment  of  Pharaoh,*  and  gave  them  ' provision 

22  for  the  way.     To  all  of  them  he  gave  each  man  changes  of 
raiment ;  but  to  Benjamin  he  gave  three  hundred  pieces 

23  of  silver,  and  five  changes  of  raiment.     And  to  his  father 
he  sent  after  this  manner  ;  ten  asses  laden  with  the  good 
things  of  Egypt,  and  ten  she-asses  laden  with  corn  and 

24  bread  and  victual  for  his  father  by  the  way.     So  he  sent 
his  brethren  away,  and  they  departed  :  and  he  said  unto 

25  them,  See  that  ye  fall  not  out  by  the  way.f     And  they 

1233  14;  46:29.     13Ct.  v.  2.     14Ct.  V.  24.     1542:25. 

*  Supplementary  redaction.  For  the  verb  translated  "thou  art  commanded,"  a 
singular  which  does  not  agree  with  the  plural  verbs  before  and  after,  we  might 
read  with  Dillmann  "  command  them,"  but  the  Sam.  and  LXX.  text,  the  linguistic 
marks  and  the  prolepsis  of  via  lead  the  critics  to  consider  the  passage  one  of  the 
cases  of  heightening  or  retouching  of  the  colors,  by  R,  who  is  supposed  to  have  ex- 
hibited the  interest  taken  by  Pharaoh  by  introducing,  or  at  least  materially  modify- 
ing, vv.  19-21  (except  zib  and  dO,  and  of  course  also  xlvi.  56. 

t  If  the  revisers  are  right  in  their  translation  of  24^,  the  sense  must  be  a  warning 
against  mutual  reproaches  for  the  treatment  of  Joseph.  Cf .  xlii.  22.  But  perhaps  a 
better  sense  might  be  obtainable  if  we  knew  what  E  related  in  regard  to  the 
second  visit  to  Egypt. 


COMMONLY  CALLED  GENESIS.  209 

went  up  out  of  Egypt,  and  came  into  the  land  of  Canaan 
unto   Jacob   their  father.      And   they   told   him,    saying,  26 
Joseph  is  yet  alive,  and  he  is  ruler  over  all  the  land  of 
Egypt.     And  his  heart  fainted,  for  he  believed  them  not 
And  they  told  him  16all  the  words  of  Joseph,  which  he  had  27 
said   unto   them  :  and  when  he  saw  17the  wagons  which 
Joseph  had  sent  to  carry  him,  the  spirit  of  Jacob  their 
(J)  father  revived :  and  Israel  said,   18It  is  enough ;  28 
Joseph  my  son  is  yet  alive:  I  will  go  and  see  him 
before  I  die. 

And  Israel  took  his  journey  with  all  that  he  had,  46 
(E)  and  came  to  Beer-sheba,  and  'offered  sacrifices  unto 
the  God  of  his  father  Isaac.     And  God  spake  unto  Israel    2 
2in  the  visions  of  the  night,  and  said,  3Jacob,  Jacob.     And 
he  said,  Here  am  I.     And  he  said,  I  am  God,  the  God  of    3 
thy  father :  fear  not  to  go  down  into  Egypt ;  for  I  will 
there  make  of  thee  a  great  nation  :  for  I  will  go  down  with    4 
thee  into   Egypt ;  and  4I  will  also  surely  bring  thee  up 
again  :   and  Joseph  shall   put  his  hand  upon  thine  eyes. 
(JE)  And  Jacob  rose  up  from  Beer-sheba  :  sand  the  sons  of    5 
Israel  carried  Jacob  their  father,  and  their  little  ones,  and  their 
wives,   in  the    wagons    which  Pharaoh    had    sent    to    carry  him. 
(P)  "  And  they  took  their  cattle,  and  their  goods,  which  they  had    6 
gotten  in  the  land  of  Canaan,  and  came  into  Egypt,  Jacob,  and 
all  his  seed  with  him  :  his  sons,  and  his  sons'  sons  with  him,  his    7 
daughters,  and  his  sons'  daughters,  and  all  his  seed  brought  he 
with  him  into  Egypt* 

(R)  *And  these  are  the  names  of  the  children  of  Israel,  'which    8 
came  into  Egypt,   Jacob  and  his  sons ;   Reuben,   Jacob's  firstborn. 
And  the  sons  of  Reuben  ;  Hanoch,  and  Pallu,  and  Hezron,  and    9 
Carmi.     And  the  sons  of  Simeon  ;  Jemuel,  and  Jamin,  and  Ohad,  10 
and  Jachin,    and  Zohar,    and  Shaul  the  son   of  a    Canaanitish 
woman.     And  the  sons  of  Levi  ;  Gershon,  Kohath,  and  Merari.  u 

16V.  ii.     17V.  2i.     1846:30.     '31  154.     2is  :  i  ;  20  :  3,  etc.     322  :  i,  7,  etc.     4i5:i6.     546:igff. 
•12  :  5  ;  31  : 18  ;  36  : 6.     7Ex.  i :  iff ;  6  :  i4ff.  Cf.  25  : 13  ;  36  : 10. 

*  The  work  of  R  is  traced  in  the  change  of  Jacob  to  "Israel,"  xlvi.  2  (cf.  latter 
part  of  the  verse),  and  in  vs.  5*  corresponding  to  xlv.  igf.  If,  as  Dillman  thinks, 
vs.  5  refers  to  the  removal  of  Jacob  from  his  home,  the  clause,  "  and  came  to  Beer- 
sheba,"  vs.  i,  must  also  be  due  to  R.  In  xxxv.  i  ("  dwell  there  "),  however,  it  seems 
to  be  implied  that  Bethel  was  Jacob's  home.  Cf.  xxxvii.  isff. 
14 


210  THE  FIRST  BOOK  OF  MOSES, 

12  And  the  sons  of  Judah  ;  Er,  and  Onan,  and  She  I  ah,  and  Perez, 
and  Zerah  ;  but  Er  and  Onan  died  in  the  land  of  Canaan.     And  the  sons 

13  of  Perez  were  Hezron  and  Hamul.     And  the  sons  of  Issachar  ; 

14  Tola,  and  Puvah,  and  lob,  and  Shimron.     And  the  sons  of  Zebu- 

15  lun  ;  Sered,  and  Elon,  and  Jahleel.     These  are  the  sons  of  Leah, 
'which  she  bare  unto  Jacob  in  Paddan-aram,  with  his  daughter  Dinah: 

16  all  the  souls  of  his  sons  and  his  daughters  'were  thirty  and  three.     And 
the  sons  of  Gad:  Ziphion,  and  Haggi,  Shuni,  and  Ezbon,  Eri, 

17  and  Arodi,  and  Areli.     And  the  sons  of  As  her  ;  Imnah,  and  Is h- 
vah,  and  Ishvi,  and  Beriah,  and  Serah  their  sister :  and  the  sons 

1 8  of  Beriah  ;  Heber,  and  Male  hie  I.     These  are  the  sons  of  Zilpah, 
which  Laban  gave  to  Leah  his  daughter,  and  these  she  bare  unto 

19  Jacob,   even  sixteen  souls.       The  sons  of  Rachel  facob's  wife ; 

20  Joseph  and  Benjamin.    And  unto  Joseph  in  the  land  of  Egypt 
were  born  Manasseh  and  Ephrai?n,  which  Asenath  the  daughter 

21  of  Poti-phera  priest  of  On  bare  unto  him.     And  the  sons  of  Benja- 
min ;  Bela,  and  Bee  her,  and  Ashbel,  Gera,  and  Naaman,   Ehi, 

22  and  Rosh,  Muppim,  and  Huppim,  and  Ard.     These  are  the  sons  of 

23  Rachel,  which  were  born*  to  Jacob :  all  the  souls  were  fourteen. 

24  And  the  sons  of  Dan  ;  Hushim.     And  the  sons  of  Naphtali ;  Jah- 

25  zeel,  and  Guni,  and  Jezer,  and  Shillem.     These  are  the  sons  of 
Bilhah,  which  Laban  gave  unto  Rachel  his  daughter,  and  these 

26  she  bare  unto  Jacob:  all  the  souls  were  seven.     All  the  souls 
that  came  with  Jacob  into  Egypt,  which  came  out  of  his  loins, 
besides  Jacob's  sons'  wives,  all  the  souls  were  threescore  and  six  ; 

27  and  the  sons  of  Joseph,  which  were  born  to  him  in  Egypt,  were 
two  souls :  all  the  souls  of  the  house  of  Jacob,  which  came  into 
Egypt,  were  ^-threescore  and  ten. \ 

28  And  lie  sent  9 Judah  before  him  unto  Joseph,  to 
shew  the  way  before  him!  unto  "Groshen;  and  they 

29  came  into  the  land  of  Goshen.    And  Joseph  "made 
ready  his  chariot,  and  went  up  to  meet  Israel  his 
father,  to  Goshen;  and  he  presented  himself  unto 
him,  12and  fell  on  his  neck,  and  wept  on  his  neck  a 

8Ex.  1:5.     037:26;  43:3,  8;  44:14,  18.     1045:io.     "50: 9.     "33  :4  ;  45  : 14. 

*LXX.  Sam.  "she  bare."    Cf.  vs.  15. 

t  According  to  most  critics  a  late  genealogical  table  not  in  agreement  with  P. 
Ex.  i.  5  (cf.  vs.  27)  and  vi.  148:.  Dillmann  holds  that  in  order  to  balance  the  insertion 
of  12*,  Jacob  and  Dinah  are  also  counted  in  by  R,  contrary  to  the  original  intention 
of  the  table.  (Cf.  \yb  with  vv.  23  and  25.) 

%  No  good  sense  is  obtainable  from  this  clause.  If  Judah  was  sent  to  Joseph  he 
could  not  have  gone  "to  show  the  way  "  which  was  besides  needless.  Probably  the 
original  sense  was  "to  report  his  coming."  Cf.  vs.  29. 


COMMONLY  CALLED  GENESIS.  211 

good  while.    And  Israel  said  unto  Joseph,  "Now  let  30 
me  die,  since  I  have  seen  thy  face,  that  thou  art  yet 
alive.    And  Joseph  said  unto  his  brethren,  and  unto  31 
his  father's  house,  I  will  go  up,  and  14tell  Pharaoh, 
and  will  say  unto  him,  My  brethren,  and  my  father's 
house,  which  were  in  the  land  of  Canaan,  are  come 
unto  me ;  and  the  men  are  shepherds,  for  they  have  been  32 
keepers  of  cattle  ;*  and  15they  have  brought  their  flocks, 
and  their  herds,  and  all  that  they  have.    And  it  shall  33 
come  to  pass,  when  Pharaoh  shall  call  you,  and  shall 
say,  What  is  your  occupation?  that  ye  shall  say,  Thy  34 
servants  have  been  keepers  of  cattle  from  our  youth 
even  until  now,  16both  we  and  our  fathers:  that  ye 
may  dwell  in  the  land  of  Goshen ;  17for  every  shepherd 
is  an  abomination  unto  the  Egyptians. 

Then  Joseph  went  in  and  told  Pharaoh,  and  said,  47 
My  father  and  my  brethren,  and  their  flocks,  and  their 
herds,  and  all  that  they  have,  are  come  out  of  the 
land  of  Canaan ;  and,  behold,  they  are  in  the  land  of 
Goshen.     'And  from  among   his  brethren  he  took   2 
five  men,  and  presented  them  unto  Pharaoh.     And   3 
Pharaoh  said  unto  his  brethren,  What  is  your  occupa- 
tion ?    And  they  said  unto  Pharaoh,  Thy  servants  are 
shepherds,  both  we,  and  our  fathers.    And  they  said  unto   4 
Pharaoh,!  To  sojourn  in  the  land  are  we  come ;  for  there 
is  no  pasture  for  thy  servants'  flocks ;  for  the  famine 
is  sore  in  the  land  of  Canaan :  now  therefore,  we  pray 
thee,  let  thy  servants  dwell  2in  the  land  of  Goshen. 

(P)  And  Pharaoh  spake  unto  Joseph,  saying,  *Thy  father  and  5 
thy  brethren  are  come  unto  thee  :  the  land  of  Egypt  is  before  thee  ;  6 
in  the  best  of  the  land  make  thy  father  and  thy  brethren  to  dwell ; 

(J)  in  the  land  of  Goshen  let  them  dwell :  and  if  thou 
knowest  any  able  men  among  them,  then  make  them 

"45:28.  "Ct.  4s:i6ff.  1645:io.  "4:2.  "43:32.  iQt.  v.  7  ;  46  :3iff.  '45  : 10  ;  46 : 24. 
set.  46:31. 

*  Translate  "  for  they  were  keepers  of  cattle."  According  to  Kautzsch  and  Socin, 
a  gloss  intended  to  justify  vs.  34. 

t  Dittograph  from  vs.  3. 


212  THE  FIRST  BOOK  OF  MOSES, 

7  (P)  rulers  Over  my  cattle.*     And  Joseph  brought  in  Jacob 
his  father,  and  set  him  before  Pharaoh  :  and  Jacob  blessed  Pha- 

8  raoh.     And  Pharaoh  said  unto  Jacob,  How  many  are  the  days 

9  of  the  years  of  thy  life?     And  Jacob  said  unto  Pharaoh,  "The 
days  of  the  years  of  my  pilgrimage  are  an  hundred  and  thirty 
years :  few  and  evil  have  been  the  days  of  the  years  of  my  life, 
and  they  have  not  attained  unto  the  days  of  the  years  of  the  life  of 

10  my  fathers  in  the  days  of  their  pilgrimage.     And  Jarob  blessed 

1 1  Pharaoh,  and  went  out  from  the  presence  of  Pharaoh.      And 
Joseph  placed  his  father  and  his  brethren,  and  gave  them  a  pos- 
session in  the  land  of  Egypt,  in  the  best  of  the  land,  in  the  land  of 

12  (E)    Rameses,   as  Pharaoh   had  commanded.  [  .  .  .  ]      And 
Joseph  Nourished  his  father,  and  his  brethren,  and  all  his 
father's  household,  with  bread,  according  to  their  families. 

J3  (J)  — 6And  there  was  no  bread  in  all  the  land  ;  for 
the  famine  was  very  7sore,  so  that  the  land  of  Egypt 
and  the  land  of  Canaan  fainted  by  reason  of  the  fain- 

42s:7.     545  :  ii  ;  50:  21.     64i  :  ssff.     7i2  : 10;  41 131 ;  43  :  i ;  V.  4. 

*The  documentary  analysis  furnishes  in  this  passage  an  extraordinary  proof  of 
/he  superiority  here  of  the  LXX.  text,  and  is  in  turn  most  singularly  corroborated 
by  it.  Employing  the  distinctive  type  of  our  text,  the  translation  and  order  of  xlvii. 
5f  (LXX.)  are  as  follows  : 

J  5.  And  Pharaoh  said  unto  Joseph,  Let  them  dwell 
in  the  land  of  Groshen,  and  if  thou  knowest  any  able  men 
among  them,  make  them  rulers  over  my  cattle. 

P  6.  And  Jacob  and  his  sons  came  into  Egypt  to  Joseph  ;  and 
Pharaoh  king  of  Egypt  heard  of  it.  And  Pharaoh  spake  unto 
Joseph,  saying,  Thy  father  and  thy  brethren  are  come  unto  thee  ;  be' 
hold,  the  land  of  Egypt  is  before  thee  ;  in  the  best  of  the  land  make  thy 
father  and  thy  brethren  to  dwell. 

If  the  explanation  of  this  remarkable  phenomenon  which  the  analysis  suggests 
be  adopted,  the  conclusion  is  no  less  radical  than  unavoidable.  The  process  of  ad- 
justment of  P  to  JE  had  not  ceased  at  the  time  of  the  LXX.  translation.  The  order 
of  clauses  has  been  altered,  the  clause  "  And  Pharaoh  said  unto  Joseph,"  at  the  be- 
ginning of  vs.  5,  essential  as  it  is  to  the  sense  of  J,  and  the  longer  passage,  "  And 
Jacob  and  his  sons  came  into  Egypt  to  Joseph,  and  Pharaoh  king  of  Egypt  heard 
it,"  at  the  beginning  of  vs.  6,  which  completes  P's  story,  have  been  omitted  from 
the  text  since  the  period  of  the  LXX. ;  apparently  because  of  the  contradiction  in- 
volved ;  for  the  supposition  that  this  contradiction  was  introduced  by  the  LXX.  is 
incredible. 


COMMONLY  CALLED  GENESIS.  218 

ine.    And  Joseph  gathered  up  all  the  money  that  was  14 
found  in  the  land  of  Egypt,  and  in  the  land  of  Canaan, 
for  the  corn  which  they  bought :  and  Joseph  brought 
the  money  into  "Pharaoh's  house.     And  when  the  15 
money  was  all  spent  in  the  land  of  Egypt,  and  in  the 
land  of  Canaan,  all  the  Egyptians  came  unto  Joseph, 
and  said,  Give  us  bread :  for  why  should  we  die  in  thy 
presence?  for  [our]  money  faileth.    And  Joseph  said,  16 
Give  your  cattle ;  and  I  will  give  you  for  your  cattle, 
if  money  fail.    And  they  brought  their  cattle  unto  17 
Joseph  :  And  Joseph  gave  them  bread  in  exchange  for 
the  horses,  and  for  the  9flocks,  and  for  the  herds,  and 
for  the  asses:  and  he  10fed  them  with  bread  in  ex- 
change for  all  their  cattle  for  that  year.    And  when  18 
that  year  was  ended,  they  came  unto  him  the  second 
year,  and  said  unto  him,  We  will  not  hide  from  my 
lord,  how  that  our  money  is  all  spent ;  and  the  herds  of 
cattle  are  my  lord's ;  there  is  nought  left  in  the  sight 
of  my  lord,  but  our  bodies,  and  our  lands:  wherefore  19 
should  we  die  before  thine  eyes,  "both  we  and  our 
land?  buy  us  and  our  land  for  bread,  and  we  and  our 
land  will  be  servants  unto  Pharaoh  :  and  give  us  seed, 
that  we  may  live,  and  not  die,  and  that  the  land  be 
not  desolate.    So  Joseph  bought  all  the  land  of  Egypt  20 
for  Pharaoh ;  for  the  Egyptians  sold  every  man  his 
field,  because  the  famine  was  12sore  upon  them :  and 
the  land  became  Pharaoh's.    And  as  for  the  people,  21 
he  removed  them  13to  the  cities  from  one  end  of  the 
border  of  Egypt  even  to  the  other  end  thereof.    Only  22 
the  land  of  14the  priests  bought  he  not :  for  the  priests 
had  a  portion  from  Pharaoh,  and  did  eat  their  por- 
tion which  Pharaoh  gave  them ;  wherefore  they  sold 
not  their  land.    Then  Joseph  said  unto  the  people,  23 
Behold,  I  have  bought  you  this  day  and  your  land 
for  Pharaoh :  lo,  here  is  seed  for  you,  and  ye  shall 
sow  the  land.    And  it  shall  come  to  pass  at  the  in-  24 

845:a.     '26:14.     1033:i4.      n46:34.      »»4i  :  56.  Ct.  v.  13.     184i:3S.     144i :  45  ;  Ex.  2  :  i6ff. 


314  THE  FIRST  BOOK  OF  MOSES, 

gatherings,  that  ye  shall  give  a  fifth  unto  Pharaoh, 
and  four  15parts  shall  be  your  own,  for  seed  of  the 
field,  and  for  your  fdod,  and  for  them  of  your  house- 

25  holds,  and  for  food  for  your  little  ones.    And  they 
said,  Thou  hast  saved  our  lives :  let  us  16find  grace  in 
the  sight  of  my  lord,  and  we  will  be  Pharaoh's  serv- 

26  ants.    And  Joseph  made  it  a  statute  concerning  the 
land  of  Egypt  unto  this  day,  that  Pharaoh  should 
have  17the  fifth ;  only  the  land  of  the  priests  alone  be- 

27  (P)  came  not  Pharaoh's.*—    And  Israel  dwelt  in  the 

land  of  Egypt,  in  the  land  Of  Ooshen  ;  I6and  they  gat  them 
possessions  therein,  and  19were  fruitful,  and  multiplied  exceed- 
ingly. 

2  8      And  Jacob  lived  in  the  land  of  Egypt  ™  seventeen  years  ;  ™so  the 
days  of  Jacob,  the  years  of  his  life,  were  an  hundred  forty  and  seven 

29  (J)  years.    And  the  time  drew  near  that  Israel  must 
die :  and  he  called  his  son  Joseph,  and  said  unto  him, 
21If  now  I  have  found  grace  in  thy  sight,  "put,  I  pray 
thee,  thy  hand  under  my  thigh,  and  23deal  kindly  and 

30  truly  with  me ;  bury  me  not,  I  pray  thee,  in  Egypt : 
but  when  I  sleep  with  my  fathers,  thou  shalt  carry 

me  OUt  Of  Egypt,  uand  bury  me  in  their  buryingplace.      And 

31  he  said,  I  will  do  as  thou  hast  said.    And  he  said, 
Swear  unto  me :  and  he  sware  unto  him.    "And  Israel 
bowed  himself  upon  the  bed's  head. 

48     (E)  'And  it  came  to  pass  after  these  things  that  one  said 

to  Joseph,  2 Behold,  thy  father  is  sick  :  and  he  took  with 

2  him  8his  two  sons,  Manasseh  and  Ephraim.     And  one  told 

Jacob,  and  said,  Behold,  thy  son  Joseph  cometh  unto  thee  ; 

1643:34.  166:6,  etc.  "41: 34.  18Num.  32  : 30 ;  Jos.  22:9,  19.  19i:22,  etc.  20v.  9- 
216:6,  etc.  2224:2.  «»24:49  ;  32  :n.  245°:5-  "48  :  2.  ij5  :  i  ;  22  :  i,  etc.  2ct.  47:29. 
34i :  5off. 

*  The  passage  xlvii.  13-26  is  generally  supposed  to  be  misplaced,  and  to  have  been 
removed  from  after  xli.  56.  With  this  idea  the  "  second  year  "  of  vs.  18,  compared 
with  the  "  yet  five  years  of  famine  "  ofxlv.  n,  would  agree  very  well.  However, 
two  years  seems  a  short  time  for  the  events  of  vv.  13-26,  and  the  passage  need  not 
necessarily  be  removed.  Portions  of  E  are  held  by  some  critics  to  be  discoverable 
in  xlvii.  13-26,  though  no  cogent  reasons  are  offered,  and  on  the  other  hand,  several 
new  make-weights  for  J  may  be  added  to  those  noted  by  Dillmannand  others.  See 
Hebraica  VII.  4  (1891). 


COMMONLY  CALLED  GENESIS.  215 

(J)  and  4Israel  strengthened  himself,  and  sat  npon 

(P)  the  bed.     — And  Jacob  said  unto  Joseph,  *God  Almighty    3 
appeared  unto  me  at  Luz  in  the  land  of  Canaan,  and  blessed  me, 
and  said  unto  me,  Behold,  I  will  make  thee  fruitful,  and  multiply    4 
thee,  and  I  will  make  of  thee  a  company  of  peoples  j  and  will  give 
this  land  to  thy  seed  after  thee  for  an   everlasting  possession. 
6 And  now  thy  two  sons,  which  were  born  unto  thee  in  the  land  of    5 
Egypt  before  I  came  unto  thee  into  Egypt,  are  mine ;  Ephraim 
and  Manasseh,  even  as  Reuben  and  Simeon,  shall  be  mine.     And    6 
thy  issue,  which  thou  begettest  after  them,   shall  be  thine  ;  they 
shall  be  called  after  the  name  of  their  brethren  in  their  inheri- 
(R)  tance. —      ^And  as  for  me,   when   I  came  from    Paddan,     7 
Rachel  died  by  me  in  the  land  of  Canaan  in  the  way,  when  there 
was  still  some  way  to  come  unto  Ephrath:  and  I  buried  her  there 
(J)  in  the  way  to  Ephrath  (the  same  is  Beth-leheni)*—     And     8 
(E)  Israel  beheld  Joseph's  sons,  and  said,   8Who  are 
these  ?    And  Joseph  said  unto  his  father,  They  are  my    9 
(J)  sons,  whom  God  hath  given  me  here.     And  he  said, 
Bring  them,  I  pray  thee,  unto  me,  and  I  will  bless 
them.    9Now  the  eyes  of  Israel  were  dim  for  age,  so  TO 
(E)  that  he  could  not  see.     And  he  brought  them  near 
unto  him  :  and  he  kissed  them,  and  embraced  them.     And  1 1 
Israel  said  unto  Joseph,  I  had  not  thought  to  see  thy  face  • 

447:31;  49:33.  Ct.  v.  2<z.      535:9ff-      «Jos.  14 : 4  ;  17  :  ^ff .      '35  :  i6ff.     833:5.     927 :  i,  aif. 

*  This  verse  7,  so  awkwardly  placed,  is  conjectured  by  Budde  (Ztschr.f.  A.  T.  W. 
III.,  1883)  to  be  a  substitute  of  R  for  the  words,  "  and  Rachel,"  omitted  for  harmon- 
istic  reasons  at  the  end  of  xlix.  31.  The  verse  is  generally  assigned  to  R  upon  the 
basis  of  xxxv.  19,  and  the  conjecture  that  it  is  a  harmonistie  modification  of  P's 
original  thought,  according  to  which  the  whole  patriarchal  family  were  interred 
together  in  the  cave  of  Machpelah,  to  conform  to  E  (xxxv.  19),  seems  very  plausible  ; 
Bruston  (ibid.,  1887,  p.  2o6ff)  suggests  that  vs.  7  was  taken  by  R  from  after  xlvii.  29 
and  recast,  and  in  fact  the  reference  of  1.  5  seems  to  indicate  an  alteration  there. 
On  the  other  hand,  xlix.  29-32  seems  to  fail  of  completeness  without  this  "and 
Rachel,"  while  Josh.  xxiv.  32,  compared  with  Gen.  xxxiii.  19  and  1.  5,  and  the 
singular  reference,  Acts  vii.  16,  suggests  to  the  critic  that  P  may  have  taken  his 
account  from  E's  similar  story  and  located  it  quite  differently.  The  inappropriate 
position  now  occupied  by  vv.  3-7,  especially  apparent  in  the  case  of  vs.  7,  is  perhaps 
to  be  corrected  by  transposing  this  passage  to  a  place  after  xlix.  28  as  its  original 
one.  P's  story  would  then  read  in  the  following  order,  xlix.  i,  first  clause,  28  (from 
"and  blessed  them  "),  xlviii.  3-6.  The  singular,  "and  as  for  me,"  of  xlviii.  7  may 
perhaps  have  been  taken  from  xlix.  29,  from  before  "  I  am  to  be  gathered  unto  my 
people." 


216  THE  FIRST  BOOK  OF  MOSES, 

12  and,  lo,  God  hath  let  me  "see  thy  seed  also.     nAnd  Joseph 
brought  them  out  from  between  his*  knees  ;  and  he  bowed 

13  (J)  himself  with  his  face  to  the  earth.     And  Joseph  took 
them  both,  Ephraim  in  his  right  hand  toward  Is- 
rael's left  hand,  and  Manasseh  in  his  left  hand  to- 
ward Israel's  right  hand,  and  brought  them  near 

14  unto  him.    And  Israel  stretched  out  his  right  hand, 
and    laid    it    upon    Ephraim's   head,  who  was   the 
'"younger,  and  his  left  hand  upon  Manasseh's  head, 
guiding  his  hands  wittingly ;  for  Manasseh  was  the 

15  (E)  12firstborn.     And  he  blessed  Joseph,   and  said,  The 
God  before  whom  my  fathers  Abraham  and  Isaac  did  walk, 
the  God  which  hath  fed  me  all  my  life  long  unto  this  day, 

1 6  "the  angel  which  hath  redeemed  me  from  all  evil,  bless 
the  lads  ;  and  14let  my  name  be  named  on  them,  and  the 
name  of  my  fathers  Abraham  and   Isaac  ;  and  let  them 

17  (J)  grow  into  a  multitude  in  the  midst  of  the  earth.     And 
when  Joseph  saw  that  his  father  laid  his  right  hand 
upon  the  head  of  Ephraim,  it  displeased  him :  and 
he  held  up  his  father's  hand,  to  remove  it  from 

1 8  Ephraim's  head  unto  Manasseh's  head.    And  Joseph 
said  unto  his  father,  Not  so,  my  father :  for  this  is 
the  firstborn;  put  thy  right  hand  upon  his  head. 

19  15And  his  father  refused,  and  said,  I  know  [it]  my 
son,  I  know  [it]  :  he  also  shall  become  a  people,  and 
he  also  shall  be  great :  howbeit  his  younger  brother 
shall  be  greater  than  he,  and  his  seed  shall  become  a 

20  (E)  multitude  of  nations.     And  he  blessed  them  that 
day,  saying,  In  thee  shall  Israel  bless,  saying,  God  make 
thee  as  Ephraim  and  as  Manasseh  :  and  he  set  Ephraim 

21  before  Manasseh.     10And  Israel  said  unto  Joseph,  Behold, 

i°Ct.  v.  10.  "v.  isf,  21.  Ct.  v.  13.  i2I9:3Iff;  25:23;  29:26;  43:33.  Ct.  29:16,  etc. 
133i :  ii ;  32  :  zi.  142i  :  12.  1539:8.  16so:24. 

*I.  e.  Jacob's.  In  E  Joseph  brings  his  sons  to  his  father  that  he  may  "see" 
them,  vs.  n.  In  J  Israel  is  blind,  vs.  ioa,  and  the  boys  are  brought  to  be  blessed, 
vv.  9^,  isf.  In  E,  after  the  boys  have  been  presented,  Joseph  brings  them  out  from 
between  his  father's  knees  in  order  himself  to  come  there  and  receive  the  paternal 
blessing.  "Israel,"  vs.  n,  is  of  course  to  be  considered  altered  from  "Jacob" 
under  the  influence  of  vs.  10. 


COMMONLY  CALLED  GENESIS.  217 

I  die  :  1Tbut  God  shall  be  with  you,  and  bring  you  again 
unto  the  land  of  your  fathers.     Moreover  I  have  given  to  22 
thee  18one  portion*  above  thy  brethren,  which  I  took  out 
of  the  hand  of  the  19Amorite  20with  my  sword  and  with 
my  bow.    [  .  .  .  ] 

(P)  (J)  And  Jacob  called  unto  his  sons,  and  said  :  Gather  49 
yourselves  together,  that  I  may  tell  you  that  which 
shall  befall  you  in  the  latter  days. 
Assemble  yourselves,  and  hear,  ye  sons  of  Jacob ;    2 
And  hearken  unto  Israel  your  father. 
Reuben,  thou  art  my  firstborn,  my  might,  and   3 

the  beginning  of  my  strength ; 
The  excellency!  of  dignity,  and  the  excellency  of 

power. 
Unstable!  as  water,  thou  shalt  not  have  the  excel-    4 

lency ; 

Because  'thou  wentest  up  to  thy  father's  bed : 
Then  defiledst  thou  it :  he  went  up  to  my  couch. 

Simeon  and  Levi  are  brethren ;  5 

Weapons  of  violence  are  their  swords. 

0  my  soul,  come  not  thou  into  their  council ;  6 
Unto  their  assembly,  my  glory,  be  not  thou  united ; 
For  2in  their  anger  they  slew  a  man, 

And  in  their  selfwill  they  houghed  an  ox. 

Cursed  be  their  anger,  for  it  was  fierce ;  7 

And  their  wrath,  for  it  was  cruel : 

1  will  divide  them  in  Jacob, 

And  scatter  them  in  Israel. 

1746:4-     18Ch.  34.     "15:16;  Jos.  24:8.    aojos-24.12>     '35:22.    aCh.  34. 

*  Read  "  Shechem,"  the  "  portion  "  of  Joseph,  i.  e.  the  northern  kingdom.  A  play 
upon  words.  Kuenen  suggests  the  reading  "  not  with  my  sword  nor  with  my  bow," 
as  in  Josh.  xxiv.  12  (cf.  Gen.  xxxiii.  19),  and  accounts  for  the  alteration  as  harmonis- 
tic,  to  secure  agreement  with  chapter  xxxiv. 

tFor  "excellency"  read  "pre-eminence"  (twice).  So  in  vs.  4.  This  translation 
of  the  American  committee  of  revisers  is  certainly  to  be  preferred  in  vs.  3f. 
Reuben  is  deprived  of  the  right  of  the  firstborn,  "the  preeminence,"  on  account  of 
his  unruly  lust,  reference  to  which  is  also  made  in  xxxv.  22.  (See  note  to  that  pas- 
sage.) Simeon  and  Levi,  the  next  in  order  of  age,  are  likewise  passed  over  on 
account  of  their  deed  of  cruelty.  This  brings  the  preeminence  to  Judah,  vs.  8. 

tFor  "Unstable"  read  "  Boiling  over  "  and  omit  the  marg.—Atn.  Com 


218  THE  FIRST  BOOK  OF  MOSES, 

8  Judah,  3thee  shall  thy  brethren  praise : 

Thy  hand  shall  be  on  the  neck  of  thine  enemies ; 
Thy  father's  sons  shall  bow  down  before  thee. 

9  J  ud all  is  a  lion's  whelp ; 

From  the  prey,  my  son,  thou  art  gone  up : 
4He  stooped  down,  he  couched  as  a  lion, 
And  as  a  lioness ;  who  shall  rouse  him  up  ? 

10  The  sceptre  shall  not  depart  from  Judah, 
Nor  the  ruler's  staff  from  between  his  feet, 
Until  Shiloh  come ; 

And  unto  him  shall  the  obedience  of  the  peoples  be. 

1 1  Binding  his  foal  unto  the  vine, 

And  his  ass's  colt  unto  the  choice  vine ; 
He  hath  washed  his  garments  in  wine ; 
And  his  vesture  in  the  blood  of  grapes : 

12  6His  eyes  shall  be  red  with  wine, 
And  his  teeth  white  with  milk. 

13  Zebulun  shall  'dwell  at  the  haven  of  the  sea : 
And  he  shall  be  for  an  haven  of  ships ; 

And  his  border  shall  be  upon  Zidon. 

14  Issachar  is  a  strong  ass, 

Couching  down  between  the  sheepfolds : 

15  And  he  saw  a  resting  place  that  it  was  good, 
And  the  land  that  it  was  pleasant ; 

And  he  bowed  his  shoulder  to  bear, 
And  became  7a  servant  under  taskwork. 

1 6  "Dan  shall  judge  his  people, 
As  one  of  the  tribes  of  Israel. 

17  Dan  shall  be  a  serpent  in  the  way, 
An  adder  in  the  path, 

That  biteth  the  horse's  heels, 

So  that  his  rider  falleth  backward. 

1 8  I  have  waited  for  thy  salvation,  0  Yahweh. 

19  9Gad,  a  troop  shall  press  upon  him : 
But  he  shall  press  upon  their  heel. 

329 : 35.    4Num.  24 19.     59 :  21 ;  43  :  34.     "30 : 20 ;   Dt.  33  : 19.     7 Jud.  i :  28,  30,  etc.     "30 : 6. 
»Ct.  30:11. 


COMMONLY  CALLED   GENESIS.  219 

Out  of  Asher  his  bread  shall  be  fat,  20 

And  he  shall  yield  royal  dainties. 

Naphtali  is  a  hind  let  loose :  21 

He  giveth  goodly  words.* 

Joseph  is  a  fruitful  bough,  22 

A  fruitful  bough  by  a  fountain ; 
His  branches  run  over  the  wall. 

The  archers  have  sorely  grieved  him,  23 

And  shot  at  him,  and  persecuted  him : 
But  his  bow  abode  in  strength,  24 

And  the  arms  of  his  hands  were  made  strong, 
By  the  hands  of  the  Mighty  One  of  Jacob, 
(From  thence  is  the  shepherd,  the  stone  of  Israel), t 
Even  by  the  God  of  thy  father,  who  shall  help  thee,  25 
And  by  the  Almighty,  who  shall  bless  thee, 
10With  blessings  of  heaven  above, 
Blessings  of  nthe  deep  that  coucheth  beneath, 
Blessings  of  the  breasts,  and  of  the  womb. 
13The  blessings  of  thy  father  26 

Have  prevailed  above  the  blessings  of  my  progeni- 
tors 
Unto  the  utmost  bound  of  the  everlasting  hills : 

1027:28.     "1:2;  7:11.     12Dt.  33:i5f. 

*  Translate  with  Dillmann  and  others,  "Naphtali  is  a  slender  terebinth.  He 
giveth  goodly  shoots,"  with  allusion,  as  in  vv.  13  and  17,  to  the  geographical 
shape  of  Naphtali,  long  and  slender,  and  to  the  heroes  of  this  tribe  (Jud.  iv.  6).  The 
change  in  the  reading  affects  only  the  vowel  points. 

In  vs.  20  read  "Asher,  his,"  etc.,  according  to  margin.  "Out  of  "  is  simply  the 
Hebrew  suffix  m,  "their,"  carried  over  from  the  preceding  word  and  used  as  the 
prefix  m,  "out  of,"  for  the  following  word.  Cf.  vv.  3,  5,  8,  13,  14, 16,  19,  21,  27. 

The  last  word  of  vs.  5,  and  "  Shiloh  "  of  vs.  10,  present  unsolved  problems.  Well- 
hausen  pronounces  vs.  10,  from  the  interruption  it  causes,  to  be  an  interpolation. 

1 1  am  indebted  to  Prof.  Geo.  F.  Moore  of  Andover,  among  other  kindnesses,  for 
the  admirable  conjecture  which  by  very  slight  alteration  of  the  text  (see  Heb.  note 
15)  affords  the  following  simple  rendering  of  one  of  the  most  difficult  passages  of  the 
Pentateuch : 

"  But  his  bow  abode  in  strength, 

And  the  arms  of  his  hands  were  made  strong 

By  the  hands  of  the  mighty  one  of  Jacob, 

By  the  arms  of  the  Rock  of  Israel  ; 

Even  by  the  God  of  thy  father  who  shall  help  thee, 

And  by  the  Almighty  who  shall  bless  thee.'' 


220  THE  FIRST  BOOK  OF  MOSES, 

They  shall  be  on  the  head  of  Joseph, 
And  on  the  crown  of  the  head  of  him  that  was 
separate  from  his  brethren.* 

27  Benjamin  is  as  a  wolf  that  ravineth  : 
In  the  morning  he  shall  devour  the  prey, 
And  at  even  he  shall  divide  the  spoil. 

28  All  these  are  the  twelve  tribes  of  Israel :  and  this 
(P)  is  it  that  their  father  spake  nnto  them  :f  and  blessed 
them  j    every   one    according   to    his    blessing   he    blessed  them. 

29  ™  And  he  charged  them,  and  said  tmto  them,  I  am  to  be  gathered 
unto  my  people  :  bury  me  with  my  fathers  in  the  cave  that  is  in 

30  the  field  of  Ephron  the  Hittite,  in  the  cave  that  is  in  the  field  of 
Machpelah,  which  is   before   Mamre,    in   the  land  of  Canaan, 
™  which  Abraham  bought  with  the  field  from  Ephron  the  Hittite 

31  for  a  possession  of  a  buryingplace :  1E 'there  they  buried  Abraham 
and  Sarah  his  wife ;  there  they  buried  Isaac  and  Rebekah  his 

135c  :  iaf .  01.47:29-31.     14Ch.  23.     "23  : 19  ;  25  19. 

*  In  vs.  26  translate  "the  blessings  of  the  ancient  mountains,"  etc.,  according  to 
margin.  See  Part  III.  The  hegemony  of  Judah  is  deduced  in  this  poem  as  a 
natural  right ;  the  royal  honor  of  Joseph — the  "  crowned  one  "  among  his  brethren 
— on  the  other  hand,  corresponds  to  the  realities  of  the  post-Solomonic  period. 
Altogether  the  attitude  assumed  by  the  poet  is  that  which  might  be  expected 
from  a  Judaean  to  whom  the  preeminence  of  Ephraim  had  become  an  accepted 
fact— even  a  matter  for  patriotic  gratulation. 

t  The  Blessing  of  Jacob  is  an  incorporated  poem  of  such  peculiar  characteristics 
that  it  is  easier  to  speak  of  it  as  a  whole  than  to  append  the  copious  notes  which 
would  be  desirable  to  each  salient  part.  While  not  supposed  to  be  strictly  the  com- 
position of  J,  it  is  printed  in  the  type  assigned  to  this  author  because  apparently 
forming  part  of  his  original  work.  Historical  criticism  as  to  the  antiquity  of  the 
poem  need  not  be  entered  into,  and  exegetical  notes  are  not  within  the  sphere  of  the 
present  work.  The  numerous  word-plays,  however,  which  area  striking  character- 
istic of  this  and  similar  poems  (cf .  e.  g.  the  Blessing  of  Moses,  Dt.  xxxiii.),  require 
some  explanation  to  the  English  reader  beside  that  afforded  by  the  margin.  The 
play  upon  the  verb  fiodah^  "praise,"  in  vs.  8,  will  be  generally  recognized.  The 
question  is  whether  there  is  not  a  further  secondary  play  in  yadhka,  "thy  hand." 
—The  same  verb,  zabal,  "to  dwell,"  is  resorted  to  in  vs.  13  for  a  play  upon  the 
name  Zebulun  as  in  ch.  xxx.  Similarly  Dan,  vs.  16,  is  connected,  as  in  ch.  xxx., 
with  din,  "to  judge,"  the  figure  of  the  adder  in  the  path  being  suggested,  how- 
ever, by  the  geographical  position  of  the  tribe  on  the  great  caravan  route,  at  the 
gates  of  the  country.  For  the  word-plays  of  vs.  19  see  Part  III. — Ben  phorath  of  vs. 
22,  translated  "  a  fruitful  bough,"  is  probably  a  play  upon  Ephraim  or  "  Ephrath." 
With  the  adoption  of  Prof.  Moore's  conjecture  the  following  passage  presents  no 
great  difficulty.  The  blessings  of  heaven  above  and  of  the  tehom,  or  "  great  deep" 
(i.  e.  the  world  ocean,  the  primeval  "  waters  under  the  earth  " — cf.  Gen.  i.  2  and  vii. 
IT — beneath,  are  the  fertilizing  rain  and  springs,  which  make  Joseph's  territory 
more  luxuriant  than  the  mountain  slopes.  Cf.  xxvii.  2jf. 


COMMONLY  CALLED  GENESIS.  221 

wife  j  and  there  I  buried  Leah  :*  the  field  and  the  cave  that  is  32 
therein,    which    was  purchased  from    the    children   of  Heth. 
(J)  And  when   Jacob  made  an  end  of  charging  his  sons,  18he  33 

(P)  gathered  up  his  feet  into  the  bed,  [  .  .  .  ]  and 

yielded  up  the  ghost,  and  was  gathered  unto  his  people. 

(J)  'And  Joseph  fell  upon  his  father's  face,  and  50 
wept  upon  him,  and  kissed  him.    And  Joseph  com-    2 
manded  his  servants  the  physicians  to  embalm  his 
father:  and  the  physicians  embalmed  Israel.    And   3 
forty  days  were  fulfilled  for  him ;  for  so  are  fulfilled 
the  days  of  embalming :  and  the  Egyptians  wept  for 
him  threescore  and  ten  days. 

And  when  the  days  of  weeping  for  him  were  past,   4 
Joseph  spake  unto  the  house  of  Pharaoh,  saying,  2If 
now  I  have  found  grace  in  your  eyes,  speak,  I  pray 
you,  in  the  ears  of  Pharaoh,  saying,  3My  father  made   5 
me  swear,  saying,  Lo,  I  die:  in  my  grave  which  I 
have  digged  for  me  in  the  land  of  Canaan,!  there 
shalt  thou  bury  me.    Now  therefore  let  me  go  up, 
I  pray  thee,  and  bury  my  father,  and  I  will  come 
again.    And  Pharaoh  said,  Go  up,  and  bury  thy  fa-    6 
ther,  according  as  he  made  thee  swear.    And  Joseph    7 
went  up  to  bury  his  father :  and  with  him  went  up 
all  the  servants  of  Pharaoh,  4the  elders  of  his  house, 
and  all  the  elders  of  the  land  of  Egypt,  and  all   8 
the  house  of  Joseph,  and  his  brethren,  and  his  fa- 
ther's house :  5only  their  little  ones,  and  their  flocks, 
and  their  herds,  they  left   in  the  land  of  Goshen. 
And  there  went  up   with   him    both  chariots  and    9 
horsemen:  and  it  was  a  very  great  company.    And  10 
they  came  to  the  threshing-floor  of  At  ad,  which  is 
beyond  Jordan,  and  there  they  lamented  with  a  very 
great  and  sore  lamentation :  and  he  made  a  mourn- 
ing for  his  father  seven  days.    And  when  6the  in-  u 

J648.-2.      J33:4;   45  =  14?   46:29-      2i8:3,etc.     347:2g.     424 : 2.    647:i.     6i2 :6.  Ct.  15 : 16; 
48 :  22. 

*  Insert  "  and  Rachel."    See  note  to  xlviii.  7. 
t  Showing  alteration  of  xlvii.  30. 


222  THE  FIRST  BOOK  OF  MOSES, 

habitants  of  the  land,  the  Canaanites,  saw  the  mourn- 
ing in  the  floor  of  Atad,  they  said,  This  is  a  grievous 
mourning  to  the  Egyptians :  'wherefore  the  name  of 
it  was  called  Abelmizraim,  which  is  beyond  Jordan.* 

12  (P)  *And  his  sons  did  unto  him  according  as  he  commanded  them  : 

1 3  for  his  sons  carried  him  into  the  land  of  Canaan,  and  buried  him 
in  the  cave  of  the  field  of  Machpelah,  which  Abraham  bought 
with  the  field,  for  a  possession  of  a  buryingplace,  of  Ephron  the 
Hittite,  before  Mamre. 

14  (J)  And  Joseph  returned  into  Egypt,  he,  and  his 
brethren,  and  all  that  went  up  with  him  to  bury  his 

15  (E)  father,  after  he  had  buried  his  father.     And 

when  Joseph's  brethren  saw  that  their  father  was  dead, 
they  said,  It  may  be  that  Joseph  will  hate  us,  and  will 

1 6  fully  requite  us  all  the  evil  which  we  did  unto  him.     And 
they  sent  a  message  unto  Joseph,  saying,  Thy  father  did 

17  command  before  he  died,  saying,  So  shall  ye  say  unto 
Joseph,  9 Forgive,  I  pray  thee  now,  the  transgression  of 
thy  brethren,  and  their  sin,  for  that  they  did  unto  thee 
evil :  and  now,  we  pray  thee,  forgive  the  transgression  of 
the  servants  of  the  God  of  thy  father.     And  Joseph  wept 

1 8  when  they  spake  unto  him.     And  his  brethren  also  went 
and  fell  down  before  his  face  :  and  they  said,  Behold,  we 

19  be  thy  servants.     And  Joseph  said  unto  them,  Fear  not : 

20  10for  am  I  in  the  place  of  God?    "And  as  for  you,  ye 
meant  evil  against  me ;   but  God  meant  it  for  good,  to 
bring  to  pass,  as  it  is  this  day,  to  save  much  people  alive. 

2 1  12Now  therefore  fear  ye  not :  I  will  nourish  you,  and  your 
little  ones.     And  he  comforted  them,  "and  spake  kindly 
unto  them. 

22  And  Joseph  dwelt  in  Egypt,  he,  and  his  father's  house  : 

733: 17.  etc.     849: 29f.     9Ex.  32:31.     103o:2.     Il4s:ji.     "45  :n  ;  47  : 12.     "34:3. 

*  The  evidence  of  duplicate  accounts  which  Kautzsch  and  Socin  discover  in  vv. 
9-11  is  very  precarious.  If  traces  of  E's  narrative  are  present  here,  it  would  scarcely 
be  in  the  names  Abelmizraim  and  Goren-ha-Atad  that  they  would  probably  come 
to  the  surface.  The  place  of  sepulture  of  the  patriarchs  in  E  is  Shechem,  xxxiii.  19; 
Jos.  xxiv.  32.  Verse  io£  has,  however,  the  appearance  of  a  doublet,  and  may  perhaps 
be  parallel  to  the  preceding  half-verse. 


COMMONLY  CALLED  GENESIS.  223 

(P)  (E)  and  Joseph   lived  an   hundred  and  ten  years.     And  23 
Joseph  saw  Ephraim's  children  of  the  third  generation  : 
"the  children  also  of  Machir  the  son  of  Manasseh  were 
I6born  upon  Joseph's  knees.     16And  Joseph  said  unto  his  24 
brethren,  I  die :  but  God  will  surely  visit  you,  and  bring 
you  up  out  of  this  land  unto  the  land  which  he  sware  to 
Abraham,  to  Isaac,  and  to  Jacob.     17And  Joseph  took  an  25 
oath  of  the  children  of  Israel,  saying,  God  will  surely  visit 
you,  and  ye  shall  carry  up  my  bones   from   hence.     So  26 
Joseph  died,  being  an  hundred  and  ten  years  old  :   and 
they  embalmed  him,  and  he  was  put  in  a  coffin  in  Egypt. 

14Num.  32:39^     163o:3.     1648:2i.     17Ex.  13:19. 


PART     III. 

The  Document*  J,  E  and  P  separately 
restored  in  a  revised  translation,  with 
textual  emendations  of  good  authority. 


PART    III. 

THE   JUD^AN   PROPHETIC   NARRATIVE  J1, 
CIRC.  800  B.  C. 

STORY  OF  CREATION  AND  OF  THE  GARDEN  OF  YAHWEH. 

THE  MAKING  OF  THE  MAN,  OF  PLANTS,  OF 

ANIMALS  AND  OF  THE  WOMAN. 

[  .  .  .  When  as  yet  there  was  neither  earth  nor  heaven 
but  only  the  limitless  abyss  (tehoni),  Yahweh  set  fast  the 
foundations  of  the  earth,  and  raised  up  its  pillars  in  the 
midst  of  the  waters.     And  over  its  surface  he  spread  out 
the  dome  of  the  heaven,  establishing  there  the  courses  of 
the  sun  and  moon  and  the  stars  ;  but  upon  the  surface  of 
the  earth  beneath  there  was  neither  motion  nor  life  : 
all  was  yet   a  solitude*]    in  the  day  that  Yahweh    2 —  4# 
made  earth  and  heaven.     And  there  was  yet  no  plant  of    5 
the  field  in  the  earth,  and  no  herb  of  the  field  had  yet 
sprung  up,  for  Yahweh  had  not  caused  it  to  rain  upon 
the  earth,  and  there  was  not  a  man  to  till  the  ground ; 
but  there  went  up  a  mist  from  the  earth,  and  watered  the    6 
whole  face  of  the  ground.     And  Yahweh  moulded  man    7 
of  the  dust  of  the  ground,  and  breathed  into  his  nos- 
trils breath  of  life  ;  and  man  became  a  living  creature. 
And  Yahweh  planted  a  garden  in  Eden,  in  the  East ;  and    8 
there  he  put  the  man  whom  he  had  moulded.     And  out    9 
of  the  ground  made  Yahweh  to  spring  up  every  tree  that  is 
pleasant  to  the  sight,  and  good  for  food  ;  and  the  tree  of 
the  knowledge  of  good  and  evil,  in  the  midst  of  the  gar- 
den.   And  Yahweh  commanded  the  man,  saying,  Of  every  16 
tree  of  the  garden  thou  mayest  freely  eat :  but  of  the  tree  1 7 
which  is  in  the  midst  of  the  garden,  thou  shalt  not  eat : 
for  in  the  day  that  thou  eatest  thereof  thou  shalt  surely  die. 

*  Conjecturally  restored  from  indications  in  the  earlier  literature  (e.  g.  Gen.  xlix. 
35 ;  i  Sam.  ii.  8 ;  Dt.  xxxiii.  13,  26 ;  Jud.  v.  20),  and  by  comparison  with  the  Babylon- 
ian cosmogonic  myths,  a  connection  with  which  in  even  the  Eden  story  has  recently 
come  to  light 

(227) 


228       THE  JUD&AN  PROPHETIC  NARRA  TIVE  /', 

1 8  And  Yahweh  said,  It  is  not  good  that  the  man  should  be 

19  alone ;  I  will  make  him  an  help  to  match  him.     So  Yah- 
weh moulded  out  of  the  ground  every  beast  of  the  field, 
and  every  fowl  of  the  air  ;  and  brought  them  unto  the  man 
to  see  what  he  would  call  them  :  and  whatsoever  the  man 

20  called  it,  that  is  the  name  thereof.     And  the  man  gave 
names  to  all  cattle,  and  to  the  fowl  of  the  air,  and  to  every 
wild  beast ;  but  still  for  a  man  he  did  not  find  an  help  to 

21  match   him.      And   Yahweh   caused  a  deep  sleep  to  fall 
upon  the  man,  and  he  slept ;  and  he  took  one  of  his  ribs, 

22  and  closed  up  the  flesh  in  its  place  :  and  Yahweh  built  up 
the  rib  which  he  had  taken  from  the  man  into  a  woman, 

23  and  brought  her  unto  the  man.     And  the  man  said,  This 
time,  at  least,  it  is  bone  of  my  bones,  and  flesh  of  my  flesh  : 
she  shall  be  called  Ishah  (Woman),  because  she  was  taken 

24  out  of  Ish  (Man).     Therefore  doth  a  man  leave  his  father 
and  his  mother,  and  cleaveth   unto   his   wife :  and   they 

25  become  one  flesh.     And  they  were  both  naked,  the  man 
and  his  wife,  and  were  not  ashamed. 

THE  STORY  OF  THE  TREE  OF  KNOWLEDGE.     How  EVIL, 

TOIL  AND  DEATH  CAME  TO  BE  IN  THE  WORLD. 

3  Now  the  serpent  was  more  subtle  than  any  wild  beast 
which  Yahweh  had  made.  And  he  said  unto  the  woman, 
Hath  God  indeed  said,  Ye  shall  not  eat  of  any  tree  of  the 

2  garden  ?     And  the  woman  said  unto  the  serpent,  Of  the 

3  fruit  of  the  trees  of  the  garden  we  may  eat :  but  of  the 
fruit  of  the  tree  which  is  in  the  midst  of  the  garden,  God 
hath  said,  Ye  shall  not  eat  of  it,  neither  shall  ye  touch  it, 

4  lest  ye  die.     And  the  serpent  said  unto  the  woman,  Ye 

5  shall  not  die  at  all :  for  God  doth  know  that  in  the  day 
ye  eat  thereof,  your  eyes  shall  be  opened,   and  ye  shall 

6  be  as  gods,  knowing  good  and  evil.     And  when  the  woman 
saw  that  the  tree  was  good  for  food,  and  that  it  was  a  de- 
light to  the  eyes,  and  that  the  tree  was  to  be  desired  to 
make  one  wise,  she  took  of  the  fruit  thereof,  and  did  eat ; 
and  she  gave  also  unto  her  husband  with  her,  and  he  did 


CIRC.  800  B.  C.  229 

eat.     And  the  eyes  of  them  both  were  opened,  and  they    7 
knew  that  they  were  naked  ;     and  they  sewed  fig  leaves 
together,  and  made  themselves  girdles.     And  they  heard    8 
the  footstep  of  Yahweh  walking  in  the  garden  in  the  even- 
ing breeze  :  and  the  man  and  his  wife  hid  themselves  from 
the  presence  of  Yahweh  amongst  the  trees  of  the  garden. 
And  Yahweh  called  unto  the  man,  and  said  unto  him,    9 
Where  art  thou  ?     And  he  said,  I  heard  thy  footstep  in  10 
the  garden,  and  I  was  afraid,  because  I  was  naked  ;  and  I 
hid  myself.     And  he  said,  Who  told  thee  that  thou  wast  1 1 
naked  ?     Hast  thou  eaten  of  the  tree,  whereof  I  command- 
ed thee  that  thou  shouldest  not  eat  ?    And  the  man  said,  1 2 
The  woman  whom  thou  didst  put  with  me,  she  gave  me 
of  the  tree,  and  I  did  eat.     And  Yahweh  said  unto  the  13 
woman,  What  is  this  thou  hast  done  ?    And  the  woman 
said,  The  serpent  beguiled  me,  and  I  did  eat. 

And  Yahweh  said  unto  the  serpent,  Because  thou  hast  14 
done  this, 

Cursed  art  th6u  from  all  cattle, 

From  all  the  wild  blasts  of  the  field  ; 

Thou  shalt  g6  on  thy  belly, 

And  dust  shalt  thou  eat  all  thy  life's  days. 

Hatred  I  pilt  between  thee  and  the  woman,  15 

Between  thy  seed  and  her  seed  • 
The"y  shall  strike  at  thy  head, 
And  thdu  shalt  strike  at  their  heel. 

Unto  the  woman  he  said,  16 

I  will  multiply  thy  pain  in  conception  ; 
With  pain  shalt  thou  bring  forth  children  ; 
Yet  shalt  long  for  thy  hiisband 
And  he  shall  rule  thee. 

And  to  the  man  he  said,  Because  thou  hast  hearkened  un-  17 
to  the  voice  of  thy  wife,  and  hast  eaten  of  the  tree  of  which 
I  commanded  thee,  saying,  Thou  shalt  not  eat  of  it, 
Accurst  is  the  grdund  for  thy  sake  ; 
Eat  of  it  in  toil  all  thy  life's  days, 


,  230        THE  JUD^EAN  PROPHETIC  NARRA  TIVE  J\ 

1 8  Thistles  and  thorns  it  shall  bear  thee  ; 
And  the  h6rb  of  the  field  be  thy  food. 

19  In  the  sweat  of  thy  face  eat  thy  bread, 
Till  thou  return  to  the  grdund  ; 

For  from  it  wast  thou  taken  : 
For  dust  thou  art,  and  to  dust  thou  return est* 
23      So  Yahweh  sent  him  forth  from  the  garden  of  Eden,  to 
21    till  the  ground  from  whence  he  was  taken.     And  Yahweh 
made  for  the  man  and  for  his  wife  garments  of  skins  and 
6 — 3  clothed  them.     And  Yahweh  said,  My  breath  shall  not 

prevail  in  man  forever (?)  he  is  flesh.     Therefore 

his  days  shall  be  an  hundred  and  twenty  years. 

THE  STORY  OF  THE  MAN'S   DESCENDANTS. 
HOW    THE  ARTS  BEGAN. 

4 — i      And  the  man  knew  his  wife  ;  and  she  conceived  and 

bare  Cain,  and  said  I  have  gotten  (Kanithi )  a  man  with 
3 — 20  the  help  of  Yahweh.     And  the  man  called  his  wife's 

name  Eve  (ffawah,  as  if  from  havah,  "to  live"),  because 

she  was  the  mother  of  all  living. 
4: — 2<£,  1 6b    And  Cain  became  a  tiller  of  the  ground,  and  dwelt 

in  the  land  of  Nod  (Wandering),  on  this  side  of  Eden. 

17  And  Cain  knew  his  wife,  and  she  conceived  and  bare 
Enoch :   and  he  became  the  builder  of  a  city,  and  he 
called  the  name  of  the  city  after  his  own  name  Enoch. 

1 8  And  unto  Enoch  was  born  Irad  :  and  Irad  begat  Mehu- 
jael :  and  Mehujael  begat  Methushael :  and  Methushael 

19  begat  Lamech.     And  Lamech  took  unto  him  two  wives  ; 
the  name  of  the  one  was  Adah,  and  the  name  of  the  other 

20  Zillah.     And  Adah  bare  Jabal :  he  was  the  progenitor  of 

21  such  as  dwell  in  tents  and  [have]  cattle.     And  his  broth- 
er's name  was  Jubal :  he  was  the  progenitor  of  all  such 

*The  above  versification  of  the  text  is  not  intended  to  imply  that  the  original 
poem  was  of  exactly  this  form.  The  tonic  accent  is  employed  to  indicate  the  rhythm 
and  number  of  the  Hebrew  words  where  traces  seem  to  remain  of  rhythm  as  well 
as  other  characteristics  of  poetry  in  the  original.  The  lines  and  strophes  are  deter- 
mined by  the  sense.  So  in  all  subsequent  cases. 


CIRC.  800  B.  C.  231 

as  handle  the  harp  and  pipe.     And  Zillah,  she  also  bare  22 
Tubal,  and  he  became  a  smith,  a  forger  of  brass  and  iron  : 
and  the  sister  of  Tubal  was  Naamah.     And  Lamech  said  23 
unto  his  wives : 

Adah  and  Zillah,  he*ar  my  vdice  ; 

Ye  wives  of  La*mech,  list  to  my  speech  : 

For  I  will  sla*y  a  ma*n  for  each  wdund, 

And  a  bdy  for  each  bruise. 

If  Ca*in  be  av&nged  sevenfold, 

Truly  seVenty  and  sevenfold  Lamech. 

THE  STORY  OF  THE  DECENDANTS  OF  JABAL.     How 

THE    CURSE    OF    TOIL    WAS   MITIGATED    BY 
THE    DISCOVERY    OF    THE    VINE. 

[And  Jabal,  Lamech's  firstborn,  begat]  a  son :  and  5 — 28^ 
he  called  his  name  Noah  (Comfort),  saying,  29 

Cdmfort  he  brings  for  our  labor  and  tdil, 
Out  of  the  sdil  which  Ya*hweh  hath  ctirsed. 
[And   Noah  begat  three   sons,   Shem  Japheth  and 
Canaan.] 

And   Noah  was   the   first  husbandman   to  plant  a  9 — 20 
vineyard  :  and  he  drank  of  the  wine,  and  was  drunken  ;  2 1 
and  he  was  uncovered  within  his  tent.     And  Canaan  saw  22 
the  nakedness  of  his  father,  and  told  his  two  brethren 
without.     And  Shem  and  Japheth  took  a  mantle  and  laid  23 
it  upon  both  their  shoulders,  and  went  backward,  and 
covered  the  nakedness  of  their  father ;   and  their  faces 
were  backward,  and  they  saw  not  their  father's  naked- 
ness,    And  Noah  awoke  from  his  wine,  and  learned  what  24 
his  youngest  son  had  done  unto  him.     And  he  said,  25 

Ciirsed  be  Canaan  ; 
A  slave's  slave  be  he  to  his  brethren. 

And  he  said,  26 

Blessed  of  Yahweh  be  Shem  : 
And  let  Ca*naan  be  slave  to  them  b6th. 
Japheth  let  Yahweh  enlarge  (japht\  27 

And  let  him  dwell  in  the  tents  of  Shem  ; 
And  let  Canaan  be  slaVe  to  them  both. 


232        THE  JUD&A  N  PROPHETIC  NA  RRA  TI VE  /' , 
THE  STORY  OF  THE  DEMI-GODS.     How  THE  ANCIENT 

HEROES   CAME    INTO    THE    WORLD. 

6  And  it  came  to  pass,  when  men  began  to  multiply  on 
the  face  of  the  ground,  and  daughters  were  born  unto 

2  them,  that  the  sons  of  God  *  saw  the  daughters  of  men 
that  they  were  fair  ;  and  they  took  them  wives  of  any  that 

4<£  they  chose.  And  the  sons  of  God  came  in  unto  the 
daughters  of  men,  and  they  bare  children  to  them  :  the 
same  were  the  heroes  which  were  of  old,  the  men  of  re- 
10 — 9  nown.  [And  Naamah(?)  bare  NimrodJ  he  became  a 
hero  of  the  chase  before  Yahweh  :  wherefore  the  saying 
is,  Like  Nimrod  a  hero  of  the  chase  before  Yahweh.  [He 
went  forth  into  Assyria  and  builded  Nineveh.] 

THE  STORY  OF  BABYLON.     How  THE  FIRST  GREAT  EMPIRES 

WERE  FOUNDED,  AND  THE  NATIONS  AND  LANGUAGES 
OF    THE    WORLD    ORIGINATED 

11       Now  the  whole  earth  was  of  one  language  and  of  one 

2  speech.     And  it  came  to  pass,  as  they  journeyed  in  the 
east,  that  they  found  a  plain  in  the  land  of  Shinar ;  and 

3  they  dwelt  there.     And  they  said  one  to  another,  Go  to,  let 
us  make  brick,  and  burn  them  thoroughly.    And  they  used 
the  brick  for  stone,  and  the  bitumen  they  used  for  mortar. 

4  And  they  said,  Go  to,  let  us  build  us  a  city,  and  a  tower, 
whose  top  may  reach  unto  heaven,  and  let  us  make  us  a 
monument,  lest  we  be  scattered  abroad  upon  the  face  of  the 

5  whole  earth.     And  Yahweh  came  down  to  see  the  city  and 

6  the  tower,  which  the  children  of  men  builded.     And  Yah- 
weh said,  Behold,  they  are  one  people,  and  they  have  all 
one  language;  and  this  is  but  the  beginning  of  what  they 
will  do  :  for  now  nothing  will  be  impossible  for  them,  what- 

7  ever  they  may  purpose  to  do.     Go  to,  let  us  go  down,  and 
there  turn  their  language  to  babble,  that  they  may  not 

8  understand  one  another's  speech.     So  Yahweh  scattered 
them  abroad  from  thence  upon  the  face  of  all  the  earth : 

*I.  e.  divine  beings.    Cf.  iii.  5  ;  Job  ii.  i. 


CIRC.  800  B.  C.  *33 

and  they  left  off  to  build  the  city.     Therefore  was  the    9 
name  of  it  called  Babel ;  because  Yahweh  did  there  turn 
to  babble  (balal)  the  language  of  all  the  earth  :  and  from 
thence  did  Yahweh  scatter  them  abroad  upon  the  face  of 
all  the  earth. 

THE  STORY  OF  THE  DESCENDANTS  OF  SHEM. 

[Now  Shem  was]  the  father  of  all  the  children  of  10 — 21^ 
Eber.     [The  firstborn  of  Shem  was  Eber,  and  Eber  be- 
gat  a  son  and  called  his  name  Peleg  (Division),  for  in 
his  days  the  earth  was  divided.     And  Peleg  begat  Reu  : 
and   Reu  begat   Serug :   and   Serug  begat  Terah  :   and 
Terah  begat  Abram,  Nahor  and  Haran  :  and  the  son  of 
Haran  was  Lot]     And  Haran  died  in  the  presence  of  11 — 28 
his  father  Terah  in  the  land  of  his  nativit)T.     And  Abram  29 
and  Nahor  took  them  wives  :  the  name  of  Abram 's  wife 
was   Sarai ;   and  the  name  of  Nahor's  wife,  Milcah,  the 
daughter  of  Haran,  the  father  of  Milcah,  and  the  father 
of  Iscah.     And  Sarai  was  barren  :  she  had  no  child.  30 

THE  STORY  OF  ABRAM.     How  THE  ANCESTOR  OF  THE 

HEBREWS  CAME  FROM  ARAM  NAHARAIM.     THE 

ALTARS  OF  SHECHEM  AND  BETHEL. 

Now  Yahweh  said  unto  Abram  :  12 

Get  thee  oiit  of  thy  coiintry, 
From  fatherland  and  from  thy  home, 
To  the  country  that  I  will  shew  thee. 

And  of  thee  I  will  make  a  great  nation,  2 

And  will  bl£ss  thee  and  make  thy  name  gre*at ; 
And  be*  thou  a  blessing. 

Them  that  ble*ss  thee  will  I  bless,  3 

Them  that  ctirse  thee  will  I  curse, 
And  by  the*e  shall  all  tribes  of  the  earth  invoke  bless- 
ings. 

So  Abram  went,  as  Yahweh  had  spoken  unto  him  ;  and    4 
Lot  went  with  him. 


234        THE  JUDsEAN  PROPHETIC  NARRA  TIVE  J\ 

6  And  Abram  passed  through  the  land  unto  the  place  of 
Shechem,  unto  the  oak  of  Moreh  (Soothsayer).     And  the 

7  Canaanite  was  then  in  the  land.     And  Yahweh  appeared 
unto  Abram,  and  said  unto  him,  Unto  thy  seed  will  I  give 
this  land :  and  there  builded  he  an  altar  unto  Yahweh, 

8  who  appeared  unto  him.     And  he  removed  from  thence 
unto  the  mountain  on  the  east  of  Bethel,  and  pitched  his 
tent,  having  Bethel  on  the  west,  and  Ai  on  the  east :  and 
there  he  builded  an  altar  unto  Yahweh,  and  called  upon 
the  name  of  Yahweh. 

THE    STORY    OF    THE    DIVISION    OF    THE    LAND.       HOW    LOT, 

THE    ANCESTOR    OF    MOAB    AND    AMMON, 

WITHDREW    FROM    ABRAM. 

13 — 2  Now  Abram  was  very  rich  in  cattle  and  silver  and 
5  gold.  And  Lot  also,  which  went  with  Abram,  had  flocks, 
6b  and  herds,  and  tents,  so  that  they  could  not  dwell  to- 

7  gether.     And  there  arose  a  strife  between  the  herdmen  of 
Abram's  cattle  and  the  herdmen  of  Lot's  cattle  :  and  the 
Canaanite   and   the   Perizzite  dwelled  then  in  the  land. 

8  And  Abram  said  unto  Lot,  Let  there  be  no  strife,  I  pray 
thee,  between  me  and  thee,  and  between  my  herdmen 

9  and  thy  herdmen  :  for  we  are  brethren.     Is  not  the  whole 
land  before  thee  ?  separate  thyself,  I  pray  thee,  from  me  : 
if  [thou  wilt  take]  the  left  hand,  then  I  will  go  to  the  right ; 
or  if  [thou  take]  the  right  hand,  then  I  will  go  to  the  left. 

10  And  Lot  lifted  up  his  eyes,  and  beheld  all  the  Plain  of 
Jordan,  that  it  was  well  watered  every  where,  before  Yah- 
weh destroyed  Sodom  and  Gomorrah,  like  the  garden  of 

1 1  Yahweh,  till  thou  come  unto  Zoar.     So  Lot  chose  him  all 
i2b  the  Plain  of  Jordan  ;  and  Lot  journeyed  east,  and  moved 
1 8    his  tent  as  far  as  Sodom.     And  Abram  moved  his  tent, 

and  came  and  dwelt  by  the  oak  of  Mamre,  which  is  in 
Hebron,  and  built  there  an  altar  unto  Yahweh. 

THE  STORY  OF  THE  COVENANT.      How  YAHWEH 

GAVE    THE    LAND    TO    ABRAM. 

15 — 7     [And  Yahweh  appeared  unto  Abram]  and  said  unto 


CIRC.  800  B.  C.  235 

him,    I   am    Yahweh   that   brought   thee   out  from  thy 
fatherland,   to   give   thee   this  land   to  inherit  it.     And    8 
he  said,  O  Lord  Yahweh   whereby  shall   I  know  that 
I  shall  inherit  it  ?    And  he  said  unto  him,  Take  me  an    9 
heifer  of  three  years  old,  and  a  she-goat  of  three  years 
old,  and  a  ram  of  three  years  old,  and  a  turtle-dove,  and 
a  young  pigeon.     And  he  took  him  all  these,  and  divided  10 
them  in  the  midst,  and  laid  each  half  over  against  the 
other :  but  the  birds  divided  he  not.     And  the  birds  of  1 1 
prey  came  down  upon  the  carcases,  and  Abram  drove 
them  away.     And  it  came  to  pass,  that,   when  the  sun  17 
went  down,   and  thick   darkness  had  come  on,  behold 
a  smoking  oven,   and  a  flaming  torch  that  passed  be- 
tween these  pieces.     In  that  day  Yahweh  made  a  cove-  18 
nant  with  Abram,  saying,  Unto  thy  seed  have  I  given  this 
land,  from  the  river  of  Egypt  unto  the  great  river,  the 
river  Euphrates.     And  Abram  said,  O  Lord  Yahweh,  15 — 2 
what  wilt  thou  give  me,  seeing  I  go  hence  ?  and,  lo,  one 
born  in  my  house  is  mine  heir.     And,  behold,  the  word  of    4 
Yahweh  came  unto  him,  saying,  This  man  shall  not  be 
thine  heir  ;  but  one  that  shall  come  forth  out  of  thine  own 
bowels  shall  be  thine  heir.     And  he  believed  in  Yahweh  ;    6 
and  he  counted  it  to  him  for  righteousness. 

THE  STORY  OF  ISHMAEL.     How  THE  ISHMAELITES 

OBTAINED  THEIR  SEAT.     ORIGIN  OF  THE 

WELL  OF  BEER-LAHAI-ROI. 

Now    [Sarai]    had    an     Egyptian    handmaid,    whose  16 
name  was  Hagar.     And  Sarai  said  unto  Abram,  Behold    2 
now,  Yahweh  hath  restrained  me  from  bearing  ;  go  in,  I 
pray  thee,  unto  my  handmaid  ;  it  may  be  that  I  shall  ob- 
tain children  by  her.     And  Abram  hearkened  to  the  voice 
of  Sarai,  and  went  in  unto  Hagar,  and  she  conceived  :    4 
and  when  she  saw  that  she  had  conceived,  her  mistress 
was  despised  in  her  eyes.     And  Sarai  said  unto  Abram,    5 
My  wrong  be  visited  upon  thee  :  I  gave  my  handmaid  in- 
to thy  bosom  ;  and  when  she  saw  that  she  had  conceived, 


336       THE  JUD&AN  PROPHETIC  NARRA  TIVE  J\ 

I  was  despised  in  her  eyes  :  Yahweh  judge  between  me 

6  and  thee.     But  Abram  said  unto  Sarai,  Behold,  thy  maid 
is  in  thy  hand  ;  do  to  her  that  which  is  good  in  thine  eyes. 
And  Sarai  dealt  hardly  with  her,  and  she  fled  from  her 

7  face.     And  the  angel  of  Yahweh  found  her  by  a  fountain 
of  water  in  the  wilderness,  by  the  fountain  in  the  way  to 

8  Shur.      And  he  said,  Hagar,  Sarai's  handmaid,  whence 
earnest  thou  ?  and  whither  goest  thou  ?    And  she  said,  I 

n    am  fleeing  from  the  face  of  my  mistress  Sarai.     And  the 
angel  of  Yahweh  said  unto  her  : 

Lo  thou  art  with  child,  and  shalt  be*ar  a  son  : 
Ishmael  (God  hears)  call  thou  his  name  ; 
For  Yahweh  hath  heard  thy  affliction. 

12  And  he  shall  be  a  wild-ass  of  a  man  ; 

His  hand  against  £11,  and  all  against  him  ; 
He  shall  dwell  fronting  all  of  his  brethren. 

13  And  she  called  the  name  of  Yahweh  that  spake  unto 
her,  El  Roi  (God  visible)  :  for  she  said,  Have  I  even  seen 

14  God,  and  live  after  my  seeing  ?    Wherefore  the  well  was 
called,   Beer-lahai-roi   (Well  of  him  that  seeth  me  and 
liveth) ;  behold,  it  is  between  Kadesh  and  Bered. 

STORY  OF  THE  PROMISE  OF  ISAAC.      How  ABRAM  RECEIVED 
YAHWEH  AS  HIS  GUEST,  BUT  THE  SODOMITES 

USED    SHAMEFUL    TREATMENT. 

18      And   Yahweh   appeared  unto  [Abram]  by  the  oak  of 
Mamre,  as  he  sat  in  the  tent  door  in  the  heat  of  the  day  ; 

2  and  he  lifted  up  his  eyes  and  looked,  and,  lo,  three  men 
stood  over  against  him  :  and  when  he  saw  them,  he  ran 
to  meet  them  from  the  tent  door,  and  bowed  himself  to 

3  the  earth,  and  said,  My  lord,  if  now  I  have  found  favour 
in  thy  sight,  pass  not  away,  I  pray  thee,  from  thy  servant : 

4  let  now  a  little  water  be  fetched,  and  wash  your  feet,  and 

5  rest  yourselves  under  the  tree  :  and  I  will  fetch  a  morsel 
of  bread,  and  comfort  ye  your  heart ;  after  that  ye  shall 
pass  on  :  forasmuch  as  ye  are  come  to  your  servant.    And 


CIRC.  800  B.  C.  237 

they  said,  So  do,  as  thou  hast  said.     And  Abram  hastened    6 
into  the  tent  unto  Sarai,  and  said,  Make  ready  quickly 
three  pecks  of  fine  meal,  knead  it,  and  make  cakes.     And    7 
Abram  ran  unto  the  herd,  and  fetched  a  calf  tender  and 
good,  and  gave  it  unto  the  servant ;  and  he  hasted  to  dress 
it.     And  he  took  curds,  and  milk,  and  the  calf  which  he    8 
had  dressed,  and  set  it  before  them ;   and  he  stood  by 
them  under  the  tree,  and  they  did  eat.     And  they  said    9 
unto  him,  Where  is  Sarai  thy  wife  ?    And  he  said,  Behold, 
in  the  tent.      And  he  said,  I  will  certainly  return  unto  10 
thee  when  the  season  cometh  round ;  and,  lo,  Sarai  thy 
wife  shall  have  a  son.     And  Sarai  heard  in  the  tent  door, 
which  was  behind  him.      Now  Abram  and  Sarai  were  n 
old,  [and]  well  stricken  in  age  ;  it  had  ceased  to  be  with 
Sarai  after  the  manner  of  women.     And  Sarai  laughed  12 
within  herself,  saying,  After  I  am  waxed  old,  shall  I  have 
pleasure,  my  lord  being  old  also  ?    And  Yahweh  said  un-  13 
to  Abram,  Wherefore  did  Sarai  laugh,  saying,  Shall  I  of  a 
surety  bear  a  child,  now  that  I  am  old  ?    Is  any  thing  too  14 
hard  for  Yahweh?    At  the  set  time  I  will  return  unto 
thee,  when  the  season*  cometh  round,  and  Sarai  shall  have 
a  son.     Then  Sarai  denied,  saying,  I  laughed  not ;  for  she  15 
was  afraid.     And  he  said,  Nay  ;  but  thou  didst  laugh. 

And  the  men  rose  up  from  thence,  and  looked  toward  16 
Sodom  :  and  Abram  went  with  them  to  bring  them  on 
the  way.     Now  the  men  of  Sodom  were  wicked  and  13 — 13 
sinners  against  Yahweh  exceedingly.     And  Yahweh  18 — 20 
said,  I  hear  that  the  outcry  against  Sodom  and  Gomorrah 
is  great,  and  that  their  sin  is  very  grievous ;  I  will  go  2 1 
down  now,  and  see  whether  they  have  done  altogether 
according  to  the  scandal  of  it,  which  is  come  unto  me  ; 
and  if  not,  I  will  know.    And  the  men  turned  from  thence,  22 
and  went  toward  Sodom :  and  Abram  returned  unto  his  33^ 
place. 

And  the  men  came  to  Sodom  at  even  ;  and  Lot  sat  in  19 
the  gate  of  Sodom :   and  Lot  saw  them,  and  rose  up  to 
meet  them  ;  and  he  bowed  himself  with  his  face  to  the 


238        THE  JUD&AN  PROPHETIC  NARRA  TIVE  /», 

2  earth  ;  and  he  said,  Behold  now,  my  lords,  turn  aside,  I 
pray  you,  into  your  servant's  house,  and  tarty  all  night, 
and  wash  your  feet,  and  ye  shall  rise  up  early,  and  go  on 
your  way.     And  they  said,  Nay  ;  but  We  will  abide  in  the 

3  street  all  night.     And  he  urged  them  greatly  ;  and  they 
turned  in  unto  him,  and  entered  into  his  house ;  and  he 
made  them  a  feast,  and  did  bake  unleavened  bread,  and 

4  they  did  eat.     But  before  they  lay  down,  the  men  of  the 
city  compassed  the  house  round,  both  young  and  old,  all 

5  the  people  from  every  quarter  ;  and  they  called  unto  Lot, 
and  said  unto  him,  Where  are  the  men  which  came  in  to 
thee  this  night  ?  bring  them  out  unto  us,  that  we  may 

6  know  them.     And  Lot  went  out  unto  them  to  the  door, 

7  and  shut  the  door  after  him.     And  he  said,  I  pray  you, 

8  my  brethren,  do  not  so  wickedly.     Behold  now,  I  have  two 
daughters  which  have  not  known  man ;  let  me,  I  pray 
you,  bring  them  out  unto  you,  and  do  ye  to  them  as  is 
good  in  your  eyes  :  only  unto  these  men  do  nothing  ;  for- 
asmuch as  they  are  come  under  the  shadow  of  my  roof. 

9  And  they  said,  Stand  back.     And  they  said,  This  one  fel- 
low came  in  to  sojourn,  and  he  will  needs  be  a  judge : 
now  will  we  deal  worse  with  thee,  than  with  them.     And 
they  pressed  sore  upon  the  man,  and  drew  near  to  break 

10  the  door.     But  the  men  put  forth  their  hand,  and  brought 

11  Lot  into  the  house  to  them,  and  shut(?)  the  door.    And 
they  smote  the  men  that  were  at  the  door  of  the  house 
with  blindness,  both  small  and  great :  so  that  they  wearied 

1 2  themselves  to  find  the  door.     And  the  men  said  unto  Lot, 
Hast  thou  here  any  besides  ?  thy  sons  in  law  and  thy 
daughters,  and  whomsoever  thou  hast  in  the  city  ;  bring 

13  them  out  of  the  place :   for  we  will  destroy  this  place, 
because  the  scandal  of  them  is  waxen  great  before  Yah weh ; 

1 4  and  Yah  weh  hath  sent  us  to  destroy  it.    And  Lot  went  out, 
and  spake  unto  his  sons  in  law,  which  were  to  marry  his 
daughters,  and  said,  Up,  get  you  out  of  this  place ;  for 
Yahweh  will  destroy  the  city.     But  he  seemed  unto  his 

15  sons  in  law  as  one  that  mocked.     And  when  the  morning 


CIRC.  800  B.  C.  239 

arose,  then  the  men  hastened  Lot,  saying,  Arise,  take  thy 
wife,  and  thy  two  daughters  which  are  here ;  lest  thou 
be  consumed  in  the  punishment  of  the  city.     But  he  lin-  16 
gered  ;  and  the  men  laid  hold  upon  his  hand,  and  upon  the 
hand  of  his  wife,  and  upon  the  hand  of  his  two  daughters  ; 
Yahweh  being  merciful  unto  him  :  and  they  brought  him 
forth,  and  set  him  without  the  city.     And  it  came  to  pass,  1 7 
when  they  had  brought  them  forth  abroad,  that  he  said, 
Escape  for  thy  life ;  look  not  behind  thee,  neither  stay 
thou  in  all  the  Plain  ;  escape  to  the  mountain,  lest  thou 
be  consumed.     And  Lot  said  unto  them,  Oh,  not  so,  my  18 
lord :  behold  now,  thy  servant  hath  found  grace  in  thy  19 
sight,  and  thou  hast  magnified  thy  mercy,  which  thou  hast 
shewed  unto  me  in  saving  my  life  ;  and  I  cannot  escape 
to  the  mountain,  lest  the  calamity  overtake  me,  and  I  die  : 
behold  now,  this  city  is  near  to  flee  unto,  and  it  is  a  little  20 
one  :  Oh,  let  me  escape  thither,  (is  it  not  a  little  one  ?)  and 
my  soul  shall  live.     And  he  said  unto  him,  See,  I  have  ac-  2  r 
cepted  thee  concerning  this  thing  also,  that  I  will  not  over- 
throw the  city  of  which  thou  hast  spoken.     Haste  thee,  22 
escape  thither  ;  for  I  cannot  do  any  thing  till  thou  be  come 
thither.     Therefore  the  name  of  the  city  was  called  Zoar. 
(Little).     The  sun  was  risen  upon  the  earth  when  Lot  23 
came  unto  Zoar.    Then  Yahweh  rained  upon  Sodom  and  24 
upon  Gomorrah  brimstone  and  fire  from  Yahweh  out  of 
heaven  ;  and  he  overthrew  those  cities,  and  all  the  Plain,  25 
and  all  the  inhabitants  of  the  cities,  and  that  which  grew 
upon  the  ground.  [  .  .  .  ]  But  his  wife  looked  back  from  26 
behind  him,  and  she  became  a  pillar  of  salt.     And  Abrar*  27 
gat  up  early  in  the  morning  to  the  place  where  he  had 
stood  before  Yahweh  :  and  he  looked  down  toward  Sodom  28 
and  Gomorrah,  and  toward  all  the  land  of  the  Plain,  and 
beheld,  and,  lo,  the  smoke  of  the  land  went  up  as  the 
smoke  of  a  furnace. 

STORY  OF  THE  ORIGIN  OF  THE  MOABITES  AND  AMMONITES. 
And  Lot  went  up  out  of  Zoar,  and  dwelt  in  the  moun-  30 


240 


777.fi-  JUD^EAN  PROPHETIC  NARRATIVE  /», 


tain  country,  and  his  two  daughters  with   him  ;  for   he 
feared  to  dwell  in  Zoar  ;  and  he  dwelt  in  a  cave,  he  and 

31  his  two  daughters.      And  the  firstborn  said  unto  the 
younger,  Our  father  is  old,  and  there  is  not  a  man  in  the 
earth  to  come  in  unto  us  after  the  manner  of  all  the  earth  : 

32  come,  let  us  make  our  father  drink  wine,  and  we  will  lie 

33  with  him,  that  we  may  preserve  seed  of  our  father.     And 
they  made  their  father  drink  wine  that  night :  and  the 
firstborn  went  in,  and  lay  with  her  father  ;  and  he  knew 

34  not  when  she  lay  down  nor  when  she  arose.     And  it  came 
to  pass  on  the  morrow,  that  the  firstborn  said  unto  the 
younger,  Behold,  I  lay  yesternight  with  my  father  :  let  us 
make  him  drink  wine  this  night  also  ;   and  go  thou  in, 
and  lie  with  him,  that  we  may  preserve  seed  of  our  father. 

35  And  they  made  their  father  drink  wine  that  night  also  : 
and  the  younger  arose,  and  lay  with  him  ;  and  he  knew 

36  not  when  she  lay  down  nor  when  she  arose.     Thus  were 
both  the  daughters  of  Lot  with  child  by  their  father. 

37  And  the  firstborn  bare  a  son,  and  called  his  name  Moab 
(as  if=  Father's  seed) :  the  same  is  the  father  of  the 

38  Moabites  unto  this  day.     And  the  younger,  she  also  bare 
a  son,  and  called  his  name  Ben-ammi  (as  if  =  Son  of  my 
people) :  the  same  is  the  father  of  the  children  of  Ammon 
unto  this  day. 

STORY  OF  THE  BIRTH  OF  ISAAC.     THE  TWELVE  TRIBES  OF 

SYRIAN  STOCK  AND  TWELVE  SOUTH  ARABIAN 

TRIBES  OF  ABRAHAMIC  STOCK. 

21 — 1,2  And  Yahweh  visited  Sarai  as  he  had  said.     And 
Sarai  conceived  and  bare  Abram  a  son  in  his  old  age. 
7    And  she  said  : 

Who*  would  have  said  unto  Abram, 
Sarai  shall  bear  to  thee  sons  ? 
6b        Will  laugh  at  me*  a*ll  they  that  hear  it ; 
ib        For  a  son  of  his  61d  age  I  bare  him. 
22 — 20     And  it  was  told  Abram,  saying,  Behold,  Milcah,  she 

*  With  &  play  upon  the  name  Isaac. 


CIRC.  Soo  B.  C.  241 

also  hath  borne  children  unto  thy  brother  Nahor  ;  Uz  his  21 
firstborn,  and  Buz  his  brother,  and  Kemuel  the  father  of 
Aram  ;  and  Chesed,  and  Hazo,  and  Pildash,  and  Jidlaph,  22 
and  Bethuel.     And  Bethuel  begat  Rebekah  :  these  eight  23 
did   Milcah  bear  to  Nahor,  Abram's  brother.     And  his  24 
concubine,  whose  name  was  Reumah,  she  also  bare  Tebah, 
and  Gaham,  and  Tahash,  and  Maacah.  „ 

And  Abram  took  another  wife,  and  her  name  was  25 
Keturah.     And  she  bare  him  Zimran,  and  Jokshan,  and    2 
Midian,  and  Ishbak,  and   Shuah.      And  Jokshan  begat    3 
Sheba,  and  Dedan.     And  the  sons  of  Dedan  were  Asshu- 
rim,  and  Letushim,  and   Leummim.      And  the  sons  of    4 
Midian  ;  Ephah,  and  Epher,  and  Hanoch,  and  Abida,  and 
Eldaah.     All  these  were  the  children  of  Keturah.     And    5 
Abram  gave  all  that  he  had  unto  Isaac.     [But  unto  Ish- 
mael  also  he  sent  gifts  unto  the  east  country],  for  he  dwelt  18 
from  Havilah  unto  Shur  that  is  before  Egypt  (as  thou 
goest  toward  Ashur?);  he  dwelt  in  front  of(?)  all  his 
brethren.     And  Isaac  dwelt  by  Beer-lahai-roi.  i  \b 

STORY  OF  THE  DEATH  OF  ABRAM.     How  A  WIFE 

WAS    BROUGHT    TO    ISAAC    FROM    THE 

SYRIAN  FATHERLAND. 

Now  Abram  was  old,  and  well  stricken  in  age :  and  24 
Yahweh  had  blessed  Abram  in  all  things.     And  Abram    2 
said  unto  his  servant,  the  elder  of  his  house,  that  ruled 
over  all  that  he  had,  Put,  I  pray  thee,  thy  hand  under  my 
thigh  :  and  Iwill  make  thee  swear  by  Yahweh,  the  God  of    3 
heaven  and  the  God  of  the  earth,  that  thou  shalt  not  take 
a  wife  for  my  son  of  the  daughters  of  the  Canaanites, 
among  whom  I  dwell :  but  thou  shalt  go  unto  my  country,    4 
and  to  my  kindred,  and  take  a  wife  for  my  son  Isaac.    And    5 
the  servant  said  unto  him,  Peradventure  the  woman  will 
not  be  willing  to  follow  me  unto  this  land  :  must  I  needs 
bring  thy  son  again  unto  the  land  from  whence  thou  earn- 
est?     And  Abram   said  unto  him,    Beware  that  thou    6 
bring  not  my  son  thither  again.     Yahweh,  the  God  of    7 
16 


242 


THE  JUD&AN  PROPHETIC  NARRA  TIVE  /», 


heaven,  that  took  me  from  my  father's  house,  and  from 
the  land  of  my  nativity,  and  that  spake  unto  me,  and  that 
sware  unto  me,  saying,  Unto  thy  seed  will  I  give  this 
land  ;  he  shall  send  his  angel  before  thee,  and  thou  shalt 

8  take  a  wife  for  my  son  from  thence.     And  if  the  woman 
be  not  willing  to  follow  thee,  then  thou  shalt  be  clear 
from  this  my  oath ;  only  thou  shalt  not  bring  my  son 

9  thither  again.     And  the  servant  put  his  hand  under  the 
thigh  of  Abram  his  master,  and  sware  to  him  concerning 

10  this  matter.     And  the  servant  took  ten  camels,  of  the 
camels  of  his  master,  for  all  his  master's  goods  were  in 
his  hand.     And  he  arose  and  went  to  Aram  Naharaim,* 

11  unto  the  city  of  Nahor.     And  he  made  the  camels  to 
kneel  down  without  the  city  by  the  well  of  water  at  the 
time  of  evening,  the  time  that  women  go  out  to  draw 

1 2  water.     And  he  said,  O  Yahweh,  the  God  of  my  master 
Abram,  send  me,  I  pray  thee,  good  speed  this  day,  and 

13  shew  kindness  unto  my  master  Abram.     Behold,  I  stand 
by  the  fountain  of  water  ;  and  the  daughters  of  the  men 

14  of  the  city  come  out  to  draw  water  :  and  let  it  come  to 
pass,  that  the  damsel  to  whom  I  shall  say,  Let  down  thy 
pitcher,  I  pray  thee,  that  I  may  drink  ;  and  she  shall  say, 
Drink,  and  I  will  give  thy  camels  drink  also :  let  the 
same  be  she  that  thou  hast  appointed  for  thy  servant 
Isaac ;  and  thereby  shall  I  know  that  thou  hast  shewed 

15  kindness  unto  my  master.     And  it  came  to  pass,  before 
he  had  done  speaking,  that,  behold,  Rebekah  came  out, 
who  was  born  to  Bethuel  the  son  of  Milcah,  the  wife  of 
Nahor,   Abram's  brother,  with  her    pitcher   upon    her 

1 6  shoulder.     And  the  damsel  was  very  fair  to  look  upon,  a 
virgin,  neither  had  any  man  known  her :  and  she  went 
down  to  the  fountain,  and  filled  her  pitcher,  and  came 

17  up.     And  the  servant  ran  to  meet  her,  and  said,  Give  me 

1 8  to  drink,  I  pray  thee,  a  little  water  of  thy  pitcher.     And 
she  said,  Drink,  my  lord :  and  she  hasted,  and  let  down 

*I.  e.  "River-Syria."  By  no  means  Mesopotamia,  but  the  "Plain  of  Syria," 
Paddan-aram,  as  P  calls  it,  near  the  seat  of  the  Hittite  empire.  "  Naharina  "  on  the 
monuments  of  Egypt. 


CIRC.  800  B.  C.  243 

her  pitcher  upon  her  hand,  and  gave  him  drink.     And    19 
when  she  had  done  giving1  him  drink,  she  said,  I  will 
draw  for  thy  camels  also,  until  they  have  done  drinking. 
And  she  hasted,  and  emptied  her  pitcher  into  the  trough,  20 
and  ran  again  unto  the  well  to  draw,  and  drew  for  all  his 
camels.     And  the  man  looked  steadfastly  on  her,  to  know  2 1 
whether  Yahweh  had  made  his  journey  prosperous  or 
not.     And  it  came  to  pass,  as  the  camels  had  done  drink-  22 
ing,  that  the  man  took  a  golden  ring  of  half  a  shekel 
weight,  and  two  bracelets  for  her  hands  of  ten  shekels 
weight  of  gold  ;  and  said,  Whose  daughter  art  thou  ?  tell  23 
me,  I  pray  thee.     Is  there  room  in  thy  father's  house  for 
us  to  lodge  in  ?     And  she  said  unto  him,  I  am  the  daugh-  24 
ter  of  Bethuel  the  son  of  Milcah,  which  she  bare  unto 
Nahor.     She  said  moreover  unto  him,   We  have  both  25 
straw  and  provender  enough,  and  room  to  lodge  in.     And  26 
the  man  bowed  his  head,  and  worshipped  Yahweh.     And  27 
he  said,   Blessed  be   Yahweh,   the  God  of  my  master 
Abram,  who  hath  not  forsaken  his  mercy  and  his  truth 
toward  my  master :  as  for  me,  Yahweh  hath  led  me  in 
the  way  to  the  house  of  my  master's  brethren.     And  the  28 
damsel  ran,  and  told  her  mother's  house  according  to 
these  words.     And  Rebekah  had  a  brother,  and  his  name  29 
was  Laban.     And  it  came  to  pass,  when  he  saw  the  ring,  30 
and  the  bracelets  upon  his  sister's  hands,  and  when  he 
heard  the  words  of  Rebekah  his  sister,  saying,  Thus 
spake  the  man  unto  me  ;  that  Laban  ran  out  unto  the  foun-  29^ 
tain,  and  came  unto  the  man  ;  and,  behold,  he  stood  by  the 
camels  at  the  fountain.     And  he  said,   Come  in,   thou  31 
blessed  of  Yahweh  ;  wherefore  standest  thou  without  ?  for 
I  have  prepared  the  house,  and  room  for  the  camels.     And  32 
he  brought  the  man  into  the  house,  and  ungirded  the  cam- 
els ;  and  he  gave  straw  and  provender  for  the  camels,  and 
water  to  wash  his  feet  and  the  men's  feet  that  were  with 
him.     And  there  was  set  meat  before  him  to  eat :  but  he  33 
said,  I  will  not  eat,  until  I  have  told  mine  errand.     And  34 
he  said,  Speak  on.     And  he  said,  I  am  Abram's  servant. 


244         THE  JUDJEAN  PROPHETIC  NARRA  TIVE  /', 

35  And  Yahweh  hath  blessed  my  master  greatly  ;  and  he  is 
become  great :  and  he  hath  given  him  flocks  and  herds, 
and  silver  and  gold,  and  menservants  and  maidservants, 

36  and  camels  and  asses.     And  Sarai  my  master's  wife  bare 
a  son  to  my  master  when  she  was  old  :  and  unto  him  hath 

37  he  given   all  that  he  hath.     And   my   master  made  me 
swear,  saying,  Thou  shalt  not  take  a  wife  for  my  son  of 
the  daughters  of  the  Canaanites,  in  whose  land  I  dwell ; 

38  but  thou  shalt  go  unto  my  father's  house,   and  to  my 

39  kindred,  and  take  a  wife  for  my  son.     And  I  said  unto 
my  master,  Peradventure  the  woman  will  not  follow  me. 

40  And  he  said  unto  me,  Yahweh,  before  whom  I  walk,  will 
send  his  angel  with  thee,  and  prosper  thy  way  ;  and  thou 
shalt  take  a  wife  for  my  son  of  my  kindred,  and  of  my 

41  father's  house  :  then  shalt  thou  be  clear  from  my  oath, 
when  thou  comest  to  my  kindred  ;  and  if  they  give  her 

42  not  to  thee,  thou  shalt  be  clear  from  my  oath.     And  I 
came  this  day  unto  the  fountain,  and  said,  O  Yahweh, 
the  God  of  my  master  Abram,  if  now  thou  do  prosper 

43  my  way  which  I  go :  behold,  I  stand  by  the  fountain  of 
water ;  and  let  it  come  to  pass,  that  the  maiden  which 
cometh  forth  to  draw,  to  whom  I  shall  say,  Give  me,  I 

44  pray  thee,  a  little  water  of  thy  pitcher  to  drink  ;  and  she 
snail  say  to  me,  Both  drink  thou,  and  i  will  also  draw  for 
thy  camels:  let  the  same  be  the  woman  whom  Yahweh 

45  hath  appointed  for  my  master's  son.     And  before  I  had 
done  speaking  in   mine   heart,    behold,  Rebekah   came 
forth  with  her  pitcher  on  her  shoulder ;   and  she  went 
down  unto  the  fountain,  and  drew:  and  I  said  unto  her, 

46  Let  me  drink,  I  pray  thee.     And  she  made  haste,  and 
let  down  her  pitcher  from  her  shoulder,  and  said,  Drink, 
and  I  will  give  thy  camels  drink  also :  so  I  drank,  and 

47  she  made  the  camels  drink  also.     And  I  asked  her,  and 
said,   Whose   daughter  art  thou?     And  she  said,   The 
daughter  of  Bethuel,  Nahor's  son,   whom   Milcah  bare 
unto  him :  and  I  put  the  ring  upon  her  nose,  and  the 

48  bracelets  upon  her  hands.     And  I  bowed  my  head,  and 


CIRC.  800  B.  C.  345 

worshipped  Yahweh,   and  blessed  Yahweh,  the  God  of 
my  master  Abram,  which  had  led  me  in  the  right  way 
to  take  my  master's  brother's  daughter  for  his  son.     And  49 
now  if  ye  will  deal  kindly  and  truly  with  my  master,  tell 
me  :  and  if  not,  tell  me ;  that  I  may  turn  to  the  right 
hand,   or  to  the  left.     Then  Laban  answered  and  said,  50 
The  thing  proceedeth  from  Yahweh :  we  cannot  speak 
unto  thee  bad  or  good.     Behold,  Rebekah  is  before  thee,  5 1 
take  her,  and  go,  and  let  her  be  thy  master's  son's  wife, 
as  Yahweh  hath  spoken.     And  it  came  to  pass,  that,  52 
when  Abram 's  servant  heard  their  words,  he  bowed  him- 
self down  to  the  earth  unto  Yahweh.     And  the  servant  53 
brought  forth  jewels  of  silver,  and  jewels  of  gold,  and 
raiment,  and  gave  them  to  Rebekah  :  he  gave   also  to 
her  brother   and   to  her  mother  precious  things.     And  54 
they  did  eat  and  drink,  he  and  the  men  that  were  with 
him,  and  tarried  all  night ;  and  they  rose  up  in  the  morn- 
ing, and  he  said,  Send  me  away  unto  my  master.     And  55 
her  brother  and  her  mother  said,  Let  the  damsel  abide 
with  us  a  year,  or  ten  months  ;  after  that  she  shall  go. 
And  he  said  unto  them,  Hinder  'me  not,  seeing  Yahweh  56 
hath  prospered  my  way ;  send  me  away  that  I  may  go 
to  my  master.     And  they  said,  We  will  call  the  damsel,  5  7 
and  inquire  at  her  mouth.      And  they  called  Rebekah,  58 
and  said  unto  her,  Wilt  thou  go  with  this  man?    And 
she  said,  I  will  go.     And  they  sent  away  Rebekah  their  59 
sister,  and  her  nurse,  and  Abram's  servant,  and  his  men. 
And  they  blessed  Rebekah,  and  said  unto  her, 

Of  ten  thousands  of  thousands  be  mother,  O  sister, 
And  thy  seed  possess  the  gate  of  their  fdes. 

And  Rebekah  arose,  and  her  damsels,  and  they  rode  61 
upon  the  camels,  and  followed  the  man  :  [and  they  came 
to  Beer-sheba,  and  found  Abram  dead].      And  the  ser-  6i< 
vant  took  Rebekah  and  went  his  way  through  the  wilder-  62 
ness  of  Beer-lahai-roi  [to]   come   [unto]    Isaac  ;   for  he 
dwelt  in  the  land  of  the   South   (Negeb).     And  Isaac  63 


246         THE  JUDAEA  N  PROPHETIC  NA  RRA  TI VE  /' , 

went  out  to    .     .     .     (?)   in  the  field  at  the  eventide  : 
and  he  lifted  up  his  eyes,  and  saw,  and,   behold,  there 

64  were    camels    coming.      And    Rebekah    lifted    up    her 
eyes,  and  when  she  saw  Isaac,  she  lighted  off  the  camel. 

65  And  she  said  unto  the  servant,  What  man  is  this  that 
walketh  in  the  field  to  meet  us  ?    And  the  servant  said, 
It  is  my  master  :  and  she  took  her  veil,  and  covered  her- 

66  self.     And  the  servant  told  Isaac  all  the  things  that  he 

67  had  done.     And  Isaac  brought  her  into  the  tent,  and 
took  Rebekah,  and  she  became  his  wife,  and  he  loved 
her :  and  Isaac  was  comforted  after  his  father's  death. 

THE  STORY  OF  ISAAC  AND  THE  PHILISTINES  :    How  REBEKAH 

WAS  TAKEN  AND  RESTORED,   AND  THE  WELLS 

OF  THE  NEGEB  WERE  DUG. 

26       And  there  was  a  famine  in  the  land.     And  Isaac  went 

unto  Abimelech   king  of    the    Philistines    unto    Gerar. 

2,3  And  Yahweh  appeared  unto  him  and  said,  Sojourn  in  this 

6, 7  land.     So   Isaac  dwelt  in  Gerar.     And  the  men  of  the 

place  asked  him  of  his  wife  ;   and  he  said,  She  is  my 

sister ;  for  he  feared  to  say,  My  wife ;  lest,  said  he,  the 

men  of  the  place  should  kill  me  for  Rebekah ;  because 

8  she  was  fair  to  look  upon.     And  it  came  to  pass,  when  he 
had  been  there  a  long  time,  that  Abimelech  king  of  the 
Philistines  looked  out  at  a  window,  and  saw,  and,  behold, 

9  Isaac  was  sporting*  with  Rebekah  his  wife.    And  Abime- 
lech called  Isaac,  and  said,  Behold,  of  a  surety  she  is  thy 
wife  :  and  how  saidst  thou,  She  is  my  sister  ?    And  Isaac 

10  said  unto  him,  Because  I  said,  Lest  I  die  for  her.     And 
Abimelech  said,  What  is  this  thou  hast  done  unto  us  ?  one 
of  the  people  might  easily  have  lien  with  thy  wife,  and 

11  thou  shouldest  have  brought  guiltiness  upon  us.     And 
Abimelech  charged  all  the  people,  saying,  He  that  touch - 
eth  this  man  or  his  wife  shall   surely  be  put  to  death. 

12  And  Isaac  sowed  in  that  land,  and  found  in  the  same 

13  year  an  hundredfold :  and  Yahweh  blessed  him.     And 

*  A  play  upon  the  name  Isaac. 


CIRC.  800  S.  C.  247 

the  man  waxed  great,  and  grew  more  and  more  until  he 
became  very  great :  and  he  had  possessions  of  flocks,  and  14 
possessions  of  herds,  and   a  great  household  :   and   the 
Philistines  envied  him.     And  Abimelech  said  unto  Isaac,  16 
Go  from  us  ;  for  thou  art  much  mightier  than  we.     And  1 7 
Isaac   departed   thence,  and  encamped  in  the  valley  of 
Gerar,  and  dwelt  there.     And  Isaac's  servants  digged  in  19 
the  valley,  and  found  there  a  well  of  springing  water. 
And  the  herdmen  of  Gerar  strove  with  Isaac's  herdmen,  20 
saying,  The  water  is  ours  :  and  he  called  the  name  of  the 
well   Esek   (Contention) ;  because   they  contended  with 
him.     And  they  digged  another  well,  and  they  strove  for  21 
that  also  :  and  he  called  the  name  of  it  Sitnah  (Enmity). 
And  he  removed  from  thence,  and  digged  another  well ;  22 
and  for  that  they  strove  not :  and  he  called  the  name  of 
it  Rehoboth  (Room) ;  and  he  said,  For  now  Yahweh  hath 
made  room  for  us,  and  we  shall  be  fruitful  in  the  land. 
And  he  went  up  from  thence  to  Beer-sheba.     And  23,  24 
Yahweh  appeared  unto  him  the  same  night,  and  said,  I 
am  the  God  of  Abram  thy  father :  fear  not,  for  I  am  with 
thee,  and  will  bless  thee,  and  multiply  thy  seed  for  my 
servant  Abram's  sake.     And  he  builded  an  altar  there,  25 
and  called  upon  the  name  of  Yahweh,  and  pitched  his 
tent   there  :  and   there   Isaac's  servants   digged   a  well. 
Then  Abimelech  went  to  him  from  Gerar,  and  Ahuzzath  26 
his  friend,  and  Phicol  the  captain  of  his  host.     And  Isaac  27 
said  unto  them, 

Wherefore  come  ye  to  me*, 

Seeing  ye  bear  me  hate, 

And  have  se"nt  me  away  from  you  ? 

And  they  sa*id,  We  certainly  saw  28 

That  Ya*hweh  was  e*ver  with  the*e ; 
And  we  sa*id,  Let  there  no*w  be  an  6*ath 
On  6*ur  part  and  thine,  between  us  ; 
Let  us  se*al  a  cdvenant  with  the"e : 


348         THE  JUD&AN  PROPHETIC  NARRA  TIVE  J\ 

29  That  thdu  wilt  do  us  no  hurt, 

As  we  have  not  touched  thee  at  all, 

And  as  we  have  done  unto  thee  naught  but  good, 

And  despatched  thee  in  peace  : 

Thou  art  now  the  blessed  of  Yahweh. 

30  And  he  made  them  a  feast,  and  they  did  eat  and  drink. 

3 1  And  they  rose  up  betimes  in  the  morning,  and  sware  one 
to  another  :  and  Isaac  sent  them  away,  and  they  departed 

32  from  him  in  peace.     And  it  came  to  pass  the  same  day, 
that  Isaac's  servants  came,  and  told  him  concerning  the 
well  which  they  had  digged,  and  said  unto  him,  We  have 
found  water. 

21 — 31     Wherefore  he  called  that  place  Beer-sheba  (Well  of 

32  the  Oath) ;  because  there  they  sware  both  of  them.     So 
they  made  a  covenant  at   Beer-sheba :  and   Abimelech 
rose  up,  and  Phicol  the  captain  of  his  host,  and  they 

33  returned  into  the  land  of  the  Philistines.    And  he  [Isaac] 
planted  a  tamarisk  tree  in  Beer-sheba,  and  called  there 
on  the  name  of  Yahweh  El  Elyon. 

STORY  OF  THE  ORACLE  OF  THE  TWIN  PEOPLES. 
THE  RIVALRY  OF  ESAU  AND  JACOB. 

25 — 21     And  Isaac  intreated  Yahweh  for  his  wife,  because 
she  was  barren  :  and  Yahweh  was  intreated  of  him,  and 

22  Rebekah  his  wife  conceived.     And  the  children  struggled 
together  within  her  ;  and  she  said,  If  it  be  so,  wherefore 
do  I  live  ?    And  she  went  to  obtain  an  oracle  from  Yah- 

23  weh.     And  Yahweh  said  unto  her, 

Two  nations  are  in  thy  womb, 
And  two  peoples  shall  part  from  thy  bdwels : 
And  one  tribe  shall  prevail  o'er  the  other  ; 
And  the  elder  be  slave  to  the  younger. 

24  And  when  her  days  to  be  delivered  were  fulfilled,  behold, 

25  there  were  twins  in  her  womb.     And  the  first  came  forth 
[shaggy],  all  over  like  an  hair  (sear;  connected  with  Seir) 


CIRC.  800  B.  C.  249 

garment ;  and  they  called  his  name  Esau.    And  after  that  26 
came  forth  his  brother,  and  his  hand  had  hold  on  Esau's 
heel ;  and  his  name  was  called  Jacob  (One  that  takes  by 
the  heel,  or  supplants).     And  the  boys  grew :  and  Esau  27 
became  a  cunning  hunter,  a  man  of  the  field  ;  but  Jacob 
was   a  smooth  (?)   man,    dwelling  in   tents.     Now  Isaac  28 
loved  Esau,  because  he  did  eat  of  his  venison :  and  Re- 
bekah  loved  Jacob.     And  Jacob  sod  pottage :  and  Esau  29 
came  in  from  the  field,  and  he  was  faint :  and  Esau  said  30 
to  Jacob,  Feed  me,  I  pray  thee,  with  that  same  red  [pot- 
tage]  for  I   am  faint :  therefore  was  his  name  called 
Edom  (Red).     And  Jacob  said,   Sell  me  this  day  thy  31 
birthright.     And  Esau  said,  Behold,  I  am  at  the  point  to  32 
die  :  and  what  profit  shall  the  birthright  do  to  me  ?    And  33 
Jacob  said,  Swear  to  me  this  day ;  and  he  sware  unto 
him  :  and  he  sold  his  birthright  unto  Jacob.     And  Jacob  34 
gave  Esau  bread  and  pottage  of  lentils ;  and  he  did  eat 
and  drink,   and  rose  up,   and  went  his  way :  so  Esau 
despised  his  birthright. 

STORY  OF  THE  BLESSING  OF  ISAAC.     How  JACOB  SUPPLANTED 

ESAU    IN    THE    INHERITANCE. 

And  it  came  to  pass,  when  Isaac  was  old,  and  his  eyes  2  7 
were  dim,  so  that  he  could  not  see  [that  he  called  Esau 
and  said],  take,  I  pray  thee,  thy  weapons,  thy  quiver  and    3 
thy  bow,  and  go  out  to  the  field,  and  take  me  venison ; 
and    [bring  it  to  me]    that  my  soul  may  bless  thee.    4 
And  Esau  went  to  the  field  to  hunt  for  venison,  and  to    5^ 
bring  it.     And  Rebekah  spake  unto  Jacob  her  son,  say-    6 
ing,    Behold,    I   heard   thy   father  speak  unto  Esau  thy 
brother,  saying,  Bring  me  venison  [that  I  may  eat  and    7 
my  soul  may  bless  thee]  before  Yahweh.     And  Rebekah  15 
took  the  [perfumed  ?]  festal  garments  of  Esau  her  elder 
son,  which  were  with  her  in  the  house,  and  put  them 
upon  Jacob  her  younger  son  :  [and  Jacob  came  and  pre- 
sented himself  to  his  father.     And  Isaac  said]  Who  art  i&t 
thou,  my  son?    And  Jacob  said  unto  his  father,   I  am  19 


250         THE  JUD^EAN  PROPHETIC  NARRA  TIVE  J\ 

Esau  thy  firstborn  ;  I  have  done  according  as  thou  badest 
me :  arise,  I  pray  thee,  sit  and  eat  of  my  vension,  that 
20  thy  soul  may  bless  me.  And  Isaac  said  unto  his  son, 
How  is  it  that  thou  hast  found  it  so  quickly,  my  son  ? 
And  he  said,  Because  Yahweh  thy  God  sent  me  good 

24  speed.     And  he  said,  Art  thou  my  very  son  Esau  ?     And 

25  he  said,  I  am.     And  he  said,  Bring  it  near  to  me,  and  I 
will  eat  of  my  son's  venison,  that  my  soul  may  bless  thee. 
And  he  brought  it  near  to  him,  and  he  did  eat :  and  he 

26  brought  him  wine,  and  he  drank.     And  his  father  Isaac 
said  unto  him,  Come  near  now,  and  kiss  me,  my  son. 

27  And  he  came  near,  and  kissed  him  :  and  he  smelled  the 
smell  of  his  raiment,  and  blessed  him,  and  said, 

Is  not  the  smell  of  my  son  like  the  smell  of  a  field 
Which  Yahweh  hath  watered  with  blessing  ? 

29  Nations  shall  bow  before  thee,  and  peoples  shall  serve 

thee. 

[For  in  thee  all  tribes  shall  be  blessed]. 
Blessing  thee  shall  be  blessing,  and  ctirsing  thee  curse. 

30  And  it  came  to  pass,  as  soon  as  Isaac  had  made  an  end 
of  blessing  Jacob,  that  Esau  his  brother  came  in  from 

31  his  hunting.     And  he  said  unto  his  father,  Let  my  father 
arise,  and  eat  of  his  son's  venison,  that  thy  soul  may  bless 

32  me.     And  Isaac  his  father  said  unto  him,  Who  art  thou  ? 

33  And  he  said,  I  am  thy  son,  thy  firstborn  Esau.     And 
Isaac  trembled  very  exceedingly,  and  said,  Who  then  is 
he  that  hath  taken  venison,  and  brought  it  me,  and  I 
have  eaten  of  all  before  thou  earnest,  and  have  blessed 

36  him  ?  surely  he  shall  have  the  blessing.  And  he  [Esau] 
said,  Is  not  he  rightly  named  Jacob  (Supplanter)  ?  for  he 
hath  supplanted  me  these  two  times  :  he  took  away  my 
birthright ;  and  behold  now  he  hath  taken  away  my  bless- 
ing. 

41  And  Esau  was  at  feud  with  Jacob  because  of  the  bless- 
ing wherewith  his  father  blessed  him.  [And  Rebekah 
knew  it,  and  when  Isaac  was  dead  she  called  Jacob  and 


CIRC.  800  B.  C.  251 

said  unto  him,  Thy  brother  Esau  will  seek  to  kill  thee ; 
for  thy  father  is  now  dead.  Arise,  flee  to  Aram  Naharaim, 
and  abide  with  my  brother  Laban]  until  thy  brother's  45 
anger  turn  away  from  thee,  and  he  forget  that  which  thou 
hast  done  to  him ;  then  I  will  send  and  fetch  thee  from 
thence  ;  why  should  I  be  bereaved  of  you  both  in  one  day  ? 

THE  STORY  OF  JACOB'S  SERVICE  WITH  LABAN.     How 

HIS    WIVES    WERE    WON. 

So  Jacob  went  out  from   Beer-sheba,    and  went  28 — 10 
unto  Haran. 

And  he  looked,  and  behold  a  well  in  the  field,  and,  29 — 2 
lo,  three  flocks  of  sheep  lying  there  by  it ;  for  out  of  that 
well  they  watered  the  flocks :  and  there  was  a  great  stone 
upon  the  well's  mouth.    And  all  the  flocks  used  to  gather    3 
there,  and  then  they  rolled  the  stone  from  the  well's 
mouth,  and  watered  the  sheep,  and  put  the  stone  again 
upon  the  well's  mouth  in  its  place.     And  Jacob  said  unto    4 
them,  My  brethren,  whence  be  ye  ?    And  they  said,  Of 
Haran  are  we.     And  he  said  unto  them,  Know  ye  Laban    5 
the  son  of  Nahor  ?    And  they  said,  We  know  him.     And    6 
he  said  unto  them,  Is  it  well  with  him  ?    And  they  said, 
It  is  well :  and,  behold,  Rachel  his  daughter  cometh  with 
the  sheep.     And  he  said,  Lo,  it  is  yet  high  day,  neither    7 
is  it  time  that  the  cattle  should  be  gathered  together  : 
water  ye  the  sheep,  and  go  again  and  feed  them.     And    8 
they  said,   We  cannot,  until  all  the  flocks  be  gathered 
together,  and  they  [i.  e.  all  the  shepherds  together]  roll 
the  stone  from  the  well's  mouth  ;  then  we  water  the  sheep. 
While  he  yet  spake  with  them,    Rachel  came   with  her    9 
father's   sheep ;    for   she  kept   them.      And   it   came  to  10 
pass,  when  Jacob   saw   Rachel   the   daughter  of  Laban 
his    mother's    brother,    and    the    sheep    of    Laban    his 
mother's   brother,   that  Jacob   went  near,   and  [single- 
handed]   rolled  the  stone  from  the  well's  mouth,  and 
watered  the  flock  of  Laban  his  mother's  brother.     And  1 1 
Jacob  kissed  Rachel,  and  lifted  up  his  voice,  and  wept. 


252         THE  JUD^EAN  PROPHETIC  NARRA  TIVE  /', 

12  And  Jacob  told  Rachel  that  he  was  her  father's  brother, 
and  that  he  was  Rebekah's  son :  and  she  ran  and  told 

13  her  father.     And  it  came  to  pass,  when  Laban  heard  the 
tidings  of  Jacob  his  sister's  son,  that  he  ran  to  meet  him, 
and  embraced  him,  and  kissed  him,  and  brought  him  to 

14  his  house.     And  he  told  Laban  all  these  things.     And 
Laban  said  to  him,  Surely  thou  art   my  bone   and  my 
flesh.     [And  Jacob  kept  the  flock  of  Laban,  and  he  loved 
Rachel,  Laban's  younger  daughter,  and  asked  her  of  her 

26  father  to  wife.]  And  Laban  said,  It  is  not  so  done  in 
our  place,  to  give  the  younger  before  the  firstborn.  [If 
thou  wilt  serve  with  me  .  .  .  years,  then  I  will  give 
thee  Leah  my  firstborn  and  Rachel  also.  And  Jacob  did 
so,  and  Laban  gave  him  his  two  daughters  to  wife.] 

THE  STORY   OF   THE   BIRTH   OF  THE  PATRIARCHS.     How  THE 

NAMES  OF  THE  TRIBES  OF  ISRAEL  ORIGINATED. 

RIVALRY  OF  LEAH  AND  RACHEL. 

31  And  Yahweh  saw  that  Leah  was  hated,  and  he  opened 

32  her  womb :   but  Rachel  was  barren.      And  Leah  con- 
ceived, and  bare  a  son,  and  she  called  his  name  Reuben  : 
for  she  said,   Because  Yahweh  hath  looked   upon  my 
affliction   (raah  beonyi )  ;    for  now  my  husband  will  love 

33  me.     And  she  conceived  again,  and  bare  a  son  ;  and  said, 
Because  Yahweh  hath  heard  (shama)  that  I  am  hated,  he 
therefore  hath  given  me  this"  son  also.     And  she  called 

34  his  name  Simeon.     And  she  conceived  again,  and  bare  a 
son  ;  and  said,  Now  this  time  will  my  husband  be  joined 
(from  the  root  lavah)  unto  me,  because  I  have  borne  him 

35  three   sons :   therefore  she  called  his  name  Levi.     And 
she  conceived  again,  and  bare  a  son :  and  she  said,  This 
time  will  I  praise  (from  hodah)  Yahweh  :  therefore  she 
called  his  name  Judah  ;  and  she  left  bearing. 

[And  when  Rachel  saw  that  she  was  barren,  she  said 

unto  Jacob,  Behold  my  handmaid  Bilhah,  go  in  unto  her,] 

30 — 3, 4  that  I  also  may  obtain  children  by  her.     And  she 

gave  him  Bilhah  her  handmaid  to  wife,  and  Jacob  went 


CIRC.  Soo  B.  C.  253 

in   unto  her.    [And   Bilhah   conceived  and   bare  a  son. 
And  Rachel  said,  Yahweh  hath  judged  (dan)  me,  there- 
fore she  called  his  name  Dan.]      And   Bilhah   Rachel's    7 
handmaid  bare  Jacob  a  second  son.     [And  Rachel  said, 

therefore  she  called  his  name  Naphtali.] 

When  Leah  saw  that  she  had  left  bearing,  she  took  Zil-    9 
pah  her  handmaid,  and  gave  her  to  Jacob  to  wife.     And  10 
Zilpah  Leah's  handmaid  bare  Jacob  a  son.      And  Leah  1 1 
said,  By  [good]  Fortune  !  and  she  called  his  name  Gad 
(Fortune).     And  Zilpah  Leah's  handmaid  bare  Jacob  a  12 
second  son.     And  Leah  said,  By  my  [good]  luck  !  for  the  13 
daughters  will  say,  Thy  luck  !  (as  he  re) :  and  she  called  his 
name  Asher.     And  Reuben  went  in  the  days  of  wheat  14 
harvest,  and  found  mandrakes  in  the  field,  and  brought 
them  unto  his  mother  Leah.     Then  Rachel  said  to  Leah, 
Give  me,  I  pray  thee,  of  thy  son's  mandrakes.     And  she  15 
said  unto  her,  Is  it  a  small  matter  that  thou  hast  taken 
away  my  husband?  and  wouldest  thou  take  away  my 
son's  mandrakes  also  ?    And  Rachel  said,  Well  then,  he 
shall  lie  with  thee  to-night  for  thy  son's  mandrakes.     And  16 
Jacob  came  from  the  field  in  the  evening,  and  Leah  went 
out  to  meet  him,  and  said,  Thou  must  come  in  unto  me  ; 
for  I  have  surely  hired  (sachar)  thee  with  my  son's  man- 
drakes.     And  he  lay  with  her  that  night.     [And  Leah 
conceived  again  and  bare  a  son   and  called  his  name 
Issachar.      And  she  conceived  again  a  sixth   time  and 
bare  a  son,  and  said],  Now  will  my  husband  dwell  (zabal)  20^ 
with  me,  because  I  have  borne  him  six  sons :  and  she 
called  his  name  Zebulun. 

And  Yahweh  remembered   Rachel,   and  opened  her  22 
womb.     [And  she  conceived,  and  bare  a  son,  and  called 
his  name  Joseph,]  saying,  Yahweh  add  (Joseph)  to  me  24^ 
another  son. 

THE  STORY  OF  JACOB'S  TRIAL  OF  CUNNING   WITH  LABAN. 

How  THE  HEBREW  WON  AWAY  THE  WEALTH 

OF  THE  SYRIAN  SHEPHERD. 

And  it  came  to  pass,  when  Rachel  had  borne  Joseph,  25 


254         THE  JUDAEA N  PROPHETIC  NARRA  TIVE  /', 

that  Jacob  said  unto  Laban,  Send  me  away,  that  I  may 
2^  go  unto  mine  own  place,  and  to  my  country.  And  Laban 
said  unto  him,  If  now  I  have  found  favour  in  thine  eyes, 
[tarry :  for]  I  have  learned  by  divination  that  Yahweh 
hath  blessed  me  for  thy  sake.  And  he  said  unto  him, 
Thou  knowest  how  I  have  served  thee,  and  how  thy 

30  cattle  hath  fared  with  me.     For  it  was  little  which  thou 
hadst  before  I  came,  and  it  hath  increased  unto  a  mul- 
titude ;   and  Yahweh  hath  blessed  thee  whithersoever 
I  turned :  and  now  when  shall  I  provide  for  mine  own 

31  house  also?    And  he  said,  What  shall  I  give  thee  ?    And 
Jacob  said,  Thou  shalt  not  give  me  aught :  if  thou  wilt  do 
this  thing  for  me,  I  will  again  feed  thy  flock.     [What- 
soever is    born    to    the    flock    henceforth    ringstraked, 
speckled  or  spotted  shall  be  mine  ;  but  the  white  (laban) 

34  shall  be  thine.]     And   Laban   said,   Behold,  I  would  it 

35  might  be  according  to  thy  word.     And  he  removed  that 
day  the  he-goats  that  were  ringstraked  and  spotted,  and 
all  the  she-goats  that  were  speckled  and  spotted,  every 
one  that  had  white  in  it,  and  all  the  black  ones  among  the 

36  sheep,  and  gave  them  into  the  hand  of  his  sons  ;  and  he 
set  three  days'  journey  betwixt  himself  and  Jacob :  and 

37  Jacob  fed  the  rest  of  Laban 's  flocks.     And  Jacob  took 
him  rods  of  fresh  poplar,  and  of  the  almond  and  of  the 
plane  tree  ;  and  peeled  white  strakes  in  them,  and  made 

38  the  white  appear  which  was  in  the  rods.     And  he  set 
the  rods  which  he  had  peeled  over  against  the  flocks  in 

39  the  watering-troughs.     And  the  flocks  rutted  before  the 
rods,  and  the  flocks  brought  forth  ringstraked,  speckled, 

40  and  spotted.     And  Jacob  separated  the  lambs,  and  he  put 
his  own  droves  apart,  and  put  them  not  unto  Laban 's 

41  flock.     And  it  came  to  pass,  whensoever  the  stronger  of 
the  flock  did  rut,  that  Jacob  laid  the  rods  before  the 
eyes  of  the  flock  in  the  troughs,  that  they  might  rut  among 

42  the  rods ;  but  when  the  flock  were  feeble,  he  put  them 
not  in  :  so  the  feebler  were   Laban's,  and  the  stronger 

43  Jacob's.     And  the  man  increased  exceedingly,  and  had 


CIRC.  800  £.  C.  255 

large  flocks,  and  maidservants  and  menservants,  and  cam- 
els and  asses. 

THE  STORY  OF  GILEAD  AND  MIZPAH.     How  A  BOUNDARY 

WAS    FIXED    BETWEEN    ISRAEL    AND   ARAM. 

And  he  heard  the  words  of  Laban's  sons,  saying,       31 — i 
Jacob  hath  taken  away 

All  that  was  our  father's  ; 

And  of  tha*t  which  was  our  father's 
Hath  he  gdtten  him  all  this  wealth. 

And  he  rose  up  and  passed  over  the  river  (Euphrates).  21 
And  Laban   [pursued  after  and]   came  up  with  Jacob.  25 
Now  Jacob  had  pitched  his  tent  in  the  mountain  [of  Miz- 
pah],  and  Laban  with  his  brethren  pitched  in  the  moun- 
tain of  Gilead.     [And  Laban  said  to  Jacob  :J 

Why  didst  thou  secretly  flee,  27 

And  didst  ste*al  awa*y  from  me  ; 

And  didst  not  te*ll  me  ; 
That  I  might  spe*ed  thee  with  mirth  and  with  sdngs, 

With  t£bret  and  h£rp  ? 

And  Jacob  answered  and  said  unto  Laban,  31 

Because  I  f e*ared ;  because  I  sa"id, 
Lest  thou  r<5b  me  <5f  thy  daughters. 

And  Laban  answered  and  said  unto  Jacob  :  43 

The  daughters  are  mine,  and  the  children  are  mine, 
The  fldcks  are  my  flocks,  mine  is  all  that  thou  se*est. 
What  no*w  can  I  do*  unto  the*se  my  daughters  ? 
Or  unto  their  children  which  they  have  bdrne  ? 
And  n6w  come  <5n,  let  us  stablish  a  covenant,  44 

And  le"t  us  cast  tip  a  cairn,  I  and  thdu  : 
It  shall  be*  for  a  witness  between  me  and  the*e. 

So  he  [Laban]  said  unto  his  brethren,  Gather  stones  ;  and  46 
they  took  stones  and  made  a  cairn,  and  they  did  eat  [the 


256        THE  JUD^EAN  PROPHETIC  NARRA  TIVE  /', 

48    covenant  meal]  there  by  the  cairn.     And  Laban  said  : 
This  cairn  which  thou  seest  is  witness 
Between  me  and  the"e  this  day. 

490  Therefore  was  the  name  of  it  called  Galeed  (Cairn  of 
Witness  ; — an  attempted  etymology  of  "  Gilead"). 

50  If  thou  shalt  afflict  my  daughters, 

Or  add  other  wives  to  my  daughters, 

No  man  is  present  with  us  ; 

See  these  [stones]  are  witness  between  me  and  thee. 

49^  And  [Jacob  called  the  name  of  the  place  where  he  had 
pitched  his  tent]  Mizpah  (Watching-place),  for  he  said  : 

Ya*hweh  watch  between  me  and  the"e, 
When  we  are  hidden  the  one  from  the  other. 

THE  STORY  OF  MAHANAIM  AND  JABBOQ.     How  JACOB 

WRESTLED  WITH  AN  ANGEL  AND  WAS  CALLED 

ISRAEL. 

32 — 3     And  Jacob  sent  messengers  before  him  to  Esau  his 

4  brother  unto  the  land  of  Seir.    And  he  commanded  them, 
saying,  Thus  shall  ye  say  unto  my  lord  Esau  ;  Thus  saith 
thy  servant  Jacob,  I  have  sojourned  with   Laban,  and 

5  stayed  until  now  :  and  I  have  oxen,  and  asses,  and  flocks, 
and  menservants  and  maidservants :  and  I  have  sent  to 

6  tell  my  lord,  that  I  may  find  grace  in  thy  sight.     And 
the  messengers  returned  to  Jacob,  saying,  We  came  to 
thy  brother  Esau,  and  moreover  he  cometh  to  meet  thee, 

7  and  four  hundred  men  with  him.    Then  Jacob  was  greatly 
afraid  and  was  distressed  :  and  he  divided  the  people  that 
was  with  him,  and  the  flocks,  and  the  herds,  and  the  cam- 

8  els,  into  two  companies  (mahanaim) ;  and  he  said,  If  Esau 
come  to  the  one  company,  and  smite  it,  then  the  company 
which  is  left  shall  escape.     [Therefore  was  the  name  of 

13^  the  place  called  Mahanaim.]     And  he  took  of  that  which 

he  had  with  him  a  present  for  Esau  his  brother ;   two 

14    hundred  she-goats  and  twenty  he-goats,  two  hundred 


CIRC.  Soo  B.  C.  257 

ewes  and  twenty  rams,  thirty  milch   camels   and  their  15 
colts,  forty  kine  and  ten  bulls,  twenty  she-asses  and  ten 
jacks.     And  he  delivered  them  into  the  hand  of  his  serv-  16 
ants,  every  drove  by  itself :  and  said  unto  his  servants, 
Pass  over  before  me,  and  put  a  space  betwixt  drove  and 
drove.     And  he  commanded  the  foremost,  saying,  When  1 7 
Esau  my  brother  meeteth  thee,  and  asketh  thee,  saying, 
Whose   art   thou?  and  whither  goest  thou?  and  whose 
are  these  before  thee?  then  thou  shalt  say,  [They  be]  18 
thy  servant  Jacob's ;  it  is  a  present  sent  unto   my   lord 
Esau :  and,  behold,  he  also  is  behind  vis.     And  he  com-  19 
manded  also  the  second,  and  the  third,  and  all  that  fol- 
lowed the  droves,  saying,  On  this  manner  shall  ye  speak 
unto  Esau,  when  ye  find  him  ;  and  ye  shall  say,  More-  20 
over,  behold,   thy   servant  Jacob  is  behind  us.     For  he 
said,   I   will   appease  him   with   the  present  that  goeth 
before  me,  and  afterward  I  will  see  his  face  ;  peradven- 
ture  he  will  accept  me.      So  the  present  passed  over  21 
before  him :    and   he  himself  lodged  that  night  in   the 
company. 

And  he  rose  up  that  night,  and  took  his  two  wives,  and  220 
his   two  handmaids,  and  his  eleven  children,  and  sent  23 
them  over  the  stream,  and  sent  over  that  he  had.     And  24 
Jacob  was  left  alone ;  and  there  wrestled  (jeabeq,  punning 
etymology  of  Jabboq)  a  man  with  him  until  the  breaking  of 
the  day.     And  when  he  saw  that  he  prevailed  not  against  25 
him,  he  touched  the  hollow  of  his  thigh  ;  and  the  hollow  of 
Jacob's  thigh  was  strained,  as  he  wrestled  with  him.     And  26 
he  said,  Let  me  go,  for  the  day  breaketh.     And  he  said,  I 
will  not  let  thee  go,  except  thou  bless  me.     And  he  said  27 
unto  him,  What  is  thy  name?    And  he  said,  Jacob.     And  28 
he  said,  Thy  name  shall  be  called  no  more  Jacob,  but 
Israel  (God  strives)  :  for  thou  hast  striven  with  God  and 
with  men,   and  hast  prevailed.     And  Jacob  asked  him,  29 
and  said,  Tell  me,  I  pray  thee,  thy  name.     And  he  said, 
Wherefore  is  it  that  thou  dost  ask  after  my  name  ?    And 
he  blessed  him  there. 
17 


258         THE  JUD&AN  PROPHETIC  NARRA  TIVE  /', 
THE  STORY  OF  PENUEL.     How  JACOB  MET  ESAU  AND 

OBTAINED    FORGIVENESS. 

31  And  the  sun  rose  upon  him  as  he  passed  over  Penuel, 

32  and  he  was  limping  upon  his    thigh.      Therefore  the 
children  of  Israel  eat  not  the  sinew  of  the  hip  which  is 
upon  the  hollow  of  the  thigh,  unto  this  day  :  because  he 
touched  the  hollow  of  Jacob's  thigh  in  the  sinew  of  the 
hip. 

33  And  Jacob  lifted  up  his  eyes,  and  looked,  and,  behold, 
Esau  came,  and  with  him  four  hundred  men.     And  he 
divided  the  children  unto  Leah,  and  unto  Rachel,  and 

2  unto  the  two  handmaids.     And  he  put  the  handmaids 
and  their  children  foremost,  and  Leah  and  her  children 

3  after,  and  Rachel  and  Joseph  hindermost.     And  he  him- 
self passed  over  before  them,  and  bowed  himself  to  the 
ground  seven  times,  until  he  came  near  to  his  brother. 

4-6  And  Esau  ran  to  meet  him,  and  embraced  him.     Then 
the  handmaids  came  near,  they  and  their  children,  and 

7  they  bowed  themselves.     And  Leah  also  and  her  child- 
ren came  near,  and  bowed  themselves :  and  after  came 
Joseph  near  and   Rachel,  and  they  bowed  themselves. 

8  And  he  said,  What  meanest  thou  by  all  this  company 
which  I  met  ?    And  he  said,  To  find  favor  in  the  sight  of 

9  my  lord.     And  Esau  said,  I  have  enough ;  my  brother, 

10  let  that  thou  hast  be  thine.     And  Israel  said,   Nay,  I 
pray   thee,    if  now   I  have  found    favor  in  thy  sight, 
then    receive    my    present    at    my    hand :     forasmuch 
as  I  have  seen  thy  face,  as  one  seeth  the  face  of  God 

12  (Peni-el),   and  thou  hast  accepted  me.*    And  he  said, 
Let  us  take  our  journey,  and  let  us  go,  and  I  will  go 

13  before  thee.     And  he  said  unto  him,  My  lord  knoweth 
that  the  children  are  tender,  and  that  the  flocks  and  herds 
with  me  give  suck  :  and  if  they  overdrive  them  one  day, 

14  all  the  flocks  will  die.     Let  my  lord,  I  pray  thee,  pass  over 

*  I.  e.    Since  I  have  propitiated  thy  wrath  therewith,  as  one  obtaineth  acceptance 
at  the  sanctuary.    Cf.  xxxii.  20  and  Ex.  xxxiv.  20,  last  clause. 


CIRC.  800  B.  C.  259 

before  his  servant  :  and  I  will  lead  on  in  my  quiet  way, 
according  to  the  pace  of  the  cattle  that  is  before  me  and 
according  to  the  pace  of  the  children,  until  I  come  unto 
my  lord  unto  Seir.     And  Esau  said,  Let  me  now  leave  1  5 
with  thee  some  of  the  folk  that  are  with  me.     And  he 
said,  What  needeth  it  ?  let  me  find  favor  in  the  sight  of 
my  lord.     So  Esau  returned  that  day  on  his  way  unto  16 
Seir.     And  Israel  journeyed  to  Succoth,  and  built  him  an  1  7 
house,   and  made  booths  for  his  cattle  :  therefore  the 
name  of  the  place  is  called  Succoth  (Booths). 

THE  STORY   OF   SHECHEM   THE    HIVITE.      How   SIMEON   AND 

CRUELLY    AVENGED    THEIR   SISTER'S   DISHONOUR. 


And  Shechem,  the  son  of  Ham  or  the  Hivite,  saw  34  —  2 
Dinah,  Jacob's  daughter,  and  took  her,  and  ravished  her. 
And  his  soul  clave  unto  her,  and  he  loved  the  damsel.    3 
Now  Israel  heard  of  this  thing  while  his  sons  were  with    5 
his  cattle  in  the  field  :  and  Israel  held  his  peace  until  they 
came.    And  the  sons  of  Israel  came  in  from  the  field  when    7 
they  heard  it  :  and  the  men  were  grieved,  and  they  were 
very  wroth,  because  he  had  wrought  folly  in  Israel  in 
lying  with  Israel's  daughter  ;  which  thing  ought  not  to  be 
done.  [  .  .  .  ]  And  Shechem  said  unto  her  father  and  unto  1  1 
her  brethren,  Let  me  find  favor  in  your  eyes,  and  what 
ye  shall  say  unto  me,  I  will  give.     Ask  me  never  so  much  1  2 
bridal-money  and  gratuity,  and  I  will  give  according  as  ye 
shall  say  unto  me  :  but  give  me  the  damsel  to  wife.     And  13 
the  sons  of  Israel  answered  Shechem  with  guile.  [  .  .  .  ] 
And  the  young  man  deferred  not  to  do  the  thing,  because  1  9 
he  had  delight  in  Israel's  daughter  :  and  he  was  honoured 
above  all  the  house  of  his  father.     [   .   .    .   ]    And  two  of  25 
the  sons  of  Israel,  Simeon  and  Levi,  Dinah's  brethren, 
took  each  man  his  sword,    [  .  .  .  ]    and  slew  Hamor  and  26 
Shechem  his  son  with  the  edge  of  the  sword,  and  took 
Dinah   out  of  Shechem's  house,  and  went  forth.     And  29^ 
they  spoiled  all  that  was  in  the  house.     And  Israel  said  to  30 
Simeon  and  Levi,  Ye  have  troubled  me,  to  bring  me  into 


260         THE  JUD&A N  PROPHETIC  NA  RRA  TI VE  J\ 

bad  odor  with  the  inhabitants  of  the  land,  with  the 
Canaanites  and  the  Perizzites  :  and,  I  being  few  in  num- 
ber, they  will  gather  themselves  together  against  me  and 
smite  me  ;  and  I  shall  be  destroyed,  I  and  my  house. 
31  And  they  said,  Should  he  deal  with  our  sister  as  with  an 
harlot  ? 

THE  STORY   OF   THE    "PILLAR"    AT    BETHEL.      How 
ISRAEL  CAME  TO  HEBRON  (?). 

[And  Israel  journeyed  from  Shechem,  and  came  to  the 
city  of  Luz.     And  he  lodged  there  that  night.] 
28 — 13     And,  behold,  Yahweh  stood  beside  him  and  said, 
I  am  Yahweh, 

God  of  Abram  thy  father,  and  of  Isaac. 
This  very  land  whereupon  thou  liest, 
To  thee  and  thy  seed  will  I  give  it. 

14  And  thy  seed  shall  be  as  the  diist  of  the  earth, 

Thou  shalt  spread  east  and  west,  north  and  south ; 
And  in  thee  all  the  tribes  of  the  land  shall  be  blessed. 

1 6  And  Israel  awaked  out  of  his  sleep  and  said, 

Surely  Yahweh  is  in  this  place, 
And  I  was  in  ignorance  of  it. 

35 — 14  And  Israel  set  up  a  pillar  in  the  place  where  he 
spake  with  him,  a  pillar  of  stone :  and  he  poured  out  a 
libation  thereon,  and  poured  oil  thereon. 

28 — 19     And  he  called  the  name  of  that  place  Bethel  (House 

35 — 1 6  of  God).    And  they  journeyed  from  Bethel ;  and  there 

was  still  some  way  to  come  to   Ephrath :    and  Rachel 

17  travailed,  and  she  had  hard  labour.      And  it  came  to 
pass,   when   she   was  in   hard  labour,  that  the  midwife 
said    unto    her,     Fear     not :    for    this     too     is    a    son. 

1 8  And  it  came  to  pass,  as  her  soul  was  in  departing  (for 
she  died),  that  she  called  his  name  Ben-oni  (Son  of  my 
sorrow) :  but  his  father  called  him  Benjamin  (Son  of  the 

21    right  hand).     And  Israel  journeyed,  and  spread  his  tent 


CIRC.  800  B.  C.  261 

beyond  the  tower  of  Eder.     And  it  came  to  pass,  while  22 
Israel  dwelt  in  that  land,  that  Reuben  went  and  lay  with 
Bilhah   his   father's   concubine  :    and   Israel   heard  of  it 


THE  STORY  OF  THE  CLANS  OF  JUDAH. 

And  it  came  to  pass  at  that  time,  that  Judah  went  38 
down   from   his   brethren,   and  turned  in   to   a  certain 
Adullamite,  whose  name  was   Hirah.     And  Judah  saw    2 
there  a  daughter  of  a  certain  Canaanite  whose  name  was 
Shua  ;  and  he  took  her,  and  went  in  unto  her.     And  she    3 
conceived,  and  bare  a  son  ;  and  she  called  his  name  Er. 
And  .she  conceived  again,  and  bare  a  son  ;  and  she  called    4 
his  name  Onan.    And  she  yet  again  bare  a  son,  and  called    5 
his  name  Shelah  :  and  she  was  at  Chezib,  when  she  bare 
him.     And  Judah  took  a  wife  for  Er  his  firstborn,  and    6 
her  name  was  Tamar.     And  Er,  Judah  's  firstborn,  was    7 
wicked  in  the  sight  of  Yahweh  ;  and  Yahweh  slew  him. 
And  Judah  said  unto  Onan,   Go  in  unto  thy  brother's    8 
wife,  and  perform  the  duty  of  an  husband's  brother  unto 
her,  and  raise  up  seed  to  thy  brother.     And  Onan  knew    9 
that  the  seed  should  not  be  his  ;  and  it  came  to  pass,  when- 
ever he  went  in  unto  his  brother's  wife,  that  he  spilled 
it  on  the  ground,  lest  he  should  give  seed  to  his  brother. 
And    the   thing  which  he  did  was  evil  in  the  sight  of 
Yahweh  :  and  he  slew  him  also.     Then   said  Judah   to  1  1 
Tamar  his  daughter  in  law,    Remain  a  widow  in   tlry 
father's  house,  till  Shelah  my  son  be  grown  up  :  for  he 
said,   Lest  he  also  die,  like  his  brethren.     And  Tamar 
went  and  dwelt  in  her  father's  house.     And  in  process  of  12 
time  Shua's  daughter,  the  wife  of  Judah,  died  ;  and  Judah 
was  comforted,  and  went  up  unto  his  sheepshearers  to 
Timnah,  he  and  his  friend  Hirah  the  Adullamite.     And  13 
it  was  told  Tamar,   saying,    Behold,  thy  father  in  law 
goeth  up  to  Timnah  to  shear  his  sheep.     And  she  put  off  14 
from  her  the  garments  of  her  widowhood,  and  covered 
herself  with  her  veil,  and  wrapped  herself,  and  sat  in  the 


262         THE  JUD&AN  PROPHETIC  NARRA  TIVE  J\ 

gate  of  Enaim,  which  is  by  the  way  to  Timnah  ;  for  "sne 
saw  that  Shelah  was  grown  up,  and  she  was  not  given 

15  unto  him  to  wife.     When  Judah  saw  her,  he  thought  her 

1 6  to  be  an  harlot ;  for  she  had  covered  her  face.     And  he 
turned  unto  her  by  the  way,  and  said,  Go  to,  I  pray  thee, 
let  me  come  in  unto  thee  :  for  he  knew  not  that  she  was 
his  daughter  in  law.     And  she  said,  What  wilt  thou  give 

1 7  me,  that  thou  mayest  come  in  unto  me  ?     And  he  said, 
I  will  send  thee  a  kid  of  the  goats  from  the  flock.     And 
she  said,  Wilt  thou  give  me  a  pledge,  till  thou  send  it  ? 

1 8  And  he  said,  What  pledge  shall  I  give  thee?    And  she 
said,  Thy  signet  and  thy  cord,  and  thy  staff  that  is  in 
thine  hand.     And  he  gave  them  to  her,  and  came  in  unto 

19  her,  and  she  conceived  by  him.     And  she  arose,  and  went 
away,  and  put  off  her  veil  from  her,  and  put  on  the  gar- 

20  ments  of  her  widowhood.     And  Judah  sent  the  kid  of  the 
goats  by  the  hand  of  his  friend  the  Adullamite,  to  receive 
the  pledge  from  the  woman's  hand  :  but  he  found  her 

2 1  not.     Then  he  asked  the  men  of  her  place,  saying,  Where 
is  the  harlot  (kedeshati)  that  was  at  Enaim  by  the  way- 
side ?    And  they  said,  There  hath  been  no  harlot  here. 

22  And  he  returned  to  Judah,  and  said,  I  have  not  found 
her  ;  and  also  the  men  of  the  place  said,  There  hath  been 

23  no  harlot  here.     And  Judah  said,  Let  her  keep  it,  lest 
we  be  put  to  shame  :  behold,  I  sent  this  kid,  and  thou 

24  hast  not  found  her.     And  it  came  to  pass  about  three 
months  after,  that  it  was  told  Judah,  saying,  Tamar  thy 
daughter  in  law  hath  played  the  harlot ;  and  moreover, 
behold,  she  is  with  child  by  whoredom.     And  Judah  said, 

25  Bring  her  forth,  and  let  her  be  burnt.     When  she  was 
brought  forth,  she  sent  to  her  father  in  law,  saying,  By 
the  man,  whose  these  are,  am  I  with  child  :  and  she  said, 
Discern,  I  pray  thee,  whose  are  these,  the  signet,  and  the 

26  cords,  and  the  staff.      And  Judah  acknowledged  them, 
and  said,  She  is  more  righteous  than  I ;  forasmuch  as  I 
gave  her  not  to  Shelah  my  son.     And  he  knew  her  again 

27  no  more.     And  it  came  to  pass  in  the  time  of  her  travail, 


CIRC.  800  B.  C.  263 

that,  behold,  twins  were  in  her  womb.     And  it  came  to  28 
pass,  when  she  travailed,  that  one  put  out  a  hand :  and 
the  midwife  took  and  bound  upon  his  hand   a  scarlet 
thread,  saying,  This  came  out  first.     And  it  came  to  pass,  29 
as  he  drew  back  his  hand,  that,  behold,  his  brother  came 
out :  and  she  said,  Wherefore  hast  thou  made  a  breach 
for  thyself?  therefore  his  name  was  called  Perez  (Breach). 
And  afterward  came  out  his  brother,  that  had  the  scarlet  30 
thread  upon  his  hand :  and  his  name  was  called  Zerah 
(Putting  forth). 


THE  STORY  OF  THE  KINGS  OF  EDOM. 

And  these  are  the  kings  that  reigned  in  the  land  of  36 — 31 
Edom,  before  there  reigned  any  king  over  the  children 
of  Israel.     And  Bela  the  son  of  Beor  reigned  in  Edom  ;  32 
and  the  name  of  his  city  was  Dinhabah.     And  Bela  died,  33 
and  Jobab  the  son  of  Zerah  of  Bozrah  reigned  in  his 
stead.     And  Jobab  died,  and  Husham  of  the  land  of  the  34 
Temanites  reigned  in  his  stead.     And  Husham  died,  and  35 
Hadad  the  son  of  Bedad,  who  smote  Midian  in  the  field 
of  Moab,  reigned  in  his  stead :  and  the  name  of  his  city 
was  Avith.     And  Hadad  died,  and  Samlah  of  Masrekah  36 
reigned  in  his  stead.     And  Samlah  died,  and  Shaul  of  37 
Rehoboth  by  the  River  reigned  in  his  stead.     And  Shaul  38 
died,  and  Baal-hanan  the  son  of  Achbor  reigned  in  his 
stead.     And   Baal-hanan  the  son  of  Achbor  died,  and  39 
Hadar  reigned  in  his  stead  :  and  the  name  of  his  city  was 
Pau  ;  and  his  wife's  name  was  Mehetabel,  the  daughter 
of  Hatred,  the  daughter  of  Me-zahab. 

THE  STORY  OF  JOSEPH.     How  HIS  BRETHREN  SOLD  HIM 

TO  THE  ISHMAELITES  AND  THESE  BROUGHT 

HIM  INTO  EGYPT. 

Now  Israel  loved  Joseph  more  than  all  his  children,  37 — 3 
because  he  was  the  son  of  his  old  age  :  and  he  made 
him  a  sleeved  tunic.     And  his  brethren  saw  that  their    4 


264         THE  JUD&AN  PROPHETIC  NARRA  TIVE  J\ 

father  loved  him  more  than  all  his  brethren  ;  and  they 
hated  him,   and  could  not  speak  peaceably  unto  him. 

12  And  his  brethren  went  to  feed  their  father's  flock  in 

13  Shechem.    And  Israel  said  unto  Joseph,  Do  not  thy  breth- 
ren feed  the  flock  in  Shechem  ?  come,  and  I  will  send  thee 

1$  unto  them.  So  he  sent  him  out  of  the  vale  of  Hebron, 
1 8  and  he  came  to  Shechem.  And  they  saw  him  afar  off,  and 

before  he  came  near  unto  them,  they  conspired  against 
21  him  to  slay  him.  And  Judah  heard  it,  and  delivered 

him  out  of  their  hand  ;  and  said,  Let  us  not  take  his  life. 
23^  [And  they  took  off]  the  sleeved  tunic  that  was  on  him, 

25  and  they  lifted  up  their  eyes  and  looked,  and,  behold,  a  tra- 
velling company  of  Ishmaelites  came  from  Gilead,  with 
their  camels  bearing  tragacanth  and  balm  and  ladanum, 

26  going  to  carry  it  down  to  Egypt.     And  Judah  said  unto 
his  brethren,  What  profit  is  it  if  we  slay  our  brother  and 

27  conceal  his  blood?     Come,  and  let  us  sell  him  to   the 
Ishmaelites,  and  let  not  our  hand  be  upon  him  ;  for  he  is 
our  brother,  our  flesh.     And  his  brethren  hearkened  unto 

28^  him,  and  sold  Joseph  to  the  Ishmaelites  for  twenty  pieces 

32    of  silver.     And  they  sent  the  sleeved  tunic  to  their  father ; 

33<£  [and  when  Israel  saw  it  he  said,]  Joseph  is  without  doubt 

35    torn  in  pieces.     And  all  his  sons  and  all  his  daughters 

rose  up  to  comfort  him  ;  but  he  refused  to  be  comforted  ; 

and  he  said,  Nay,  I  will  go  down  mourning  to  the  lower 

regions  to  my  son.     So  his  father  wept  for  him. 

THE  STORY  OF  THE  EGYPTIAN  WOMAN.     How  JOSEPH 

WAS    TEMPTED    AND    UNJUSTLY    IMPRISONED. 

39       And  Joseph  was  brought  down   to   Egypt ;   and  an 
Egyptian  bought  him  of  the  hand   of  the  Ishmaelites, 

2  which  had  brought  him  down  thither.     And  Yahweh  was 
with  Joseph,  and  he  was  a  prosperous  man  ;  and  he  was 

3  in  the  house  of  his  master  the  Egyptian.     And  his  master 
saw  that  Yahweh  was  with  him,  and  that  Yahweh  made 

4  all  that  he  did  to  prosper  in  his  hand.     And  Joseph  found 
favor  in  his  sight :  and  he  made  him  overseer  over  his 


CIRC.  800  B.  C.  265 

house,  and  all  that  he  had  he  put  into  his  hand.     And  it    5 
came  to  pass  from  the  time  that  he  made  him  overseer 
in  his  house,   and  over  all  that  he  had,  that  Yahweh 
blessed  the  Egyptian's  house  for  Joseph's  sake ;  and  the 
blessing  of  Yahweh  was  upon  all  that  he  had,   in  the 
house   and   in  the  field.     And  he  did  not  concern  him-    6 
self  about   anything   in   the   house   beside  him,   except 
the  bread  which  he  himself  ate.    And  Joseph  was  comely, 
and  well  favoured.     And    it  came  to  pass  after  these    7 
things,  that  his  master's  wife  cast  her  eyes  upon  Joseph  ; 
and  she  said,  Lie  with  me.      But  he  refused,  and  said    8 
unto   his   master's   wife,   Behold,   my  master   doth   not 
concern   himself   about    what    is  in    the    house   beside 
me,   and   he   hath  put  all  that  he  hath  into  my  hand ; 
there  is  none  greater  in  this  house  than  I ;  neither  hath    9 
he  kept  back  any  thing  from  me  but  thee,  because  thou 
art  his  wife :  how  then  can  I  do  this  great  wickedness, 
and  sin  against  God  ?    And  it  came  to  pass,  as  she  spake  10 
to  Joseph  day  by  day,  that  he  hearkened  not  unto  her,  to 
lie  by  her.     And  it  came  to  pass  about  this  time,  that  he  1 1 
went  into  the  house  to  do  his  work  ;  and  there  was  none 
of  the  men  of  the  house  there  within.     And  she  caught  12 
him  by  his  garment,  saying,  Lie  with  me  :  and  he  left  his 
garment  in  her  hand,  and  fled,  and  got  him  out.     And  13 
it  came  to  pass,  when  she  saw  that  he  had  left  his  gar- 
ment in  her  hand,  and  was  fled  forth,  that  she  called  14 
unto  the  men  of  her  house,  and  spake  unto  them,  saying, 
See,  he  hath  brought  in  an  Hebrew  unto  us  to  mock  us  ; 
he  came  in  unto  me  to  lie  with  me,  and  I  cried  with  a 
loud  voice  :  and  it  came  to  pass,  when  he  heard  that  I  15 
lifted  up  my  voice  and  cried,  that  he  left  his  garment  by 
me,  and  fled,  and  got  him  out.     And  she  laid  up  his  gar-  16 
ment  by  her,  until  his  master  came  home.    And  she  spake  1 7 
unto  him  according  to  these  words,  saying,  The  Hebrew 
servant,  which  thou  hast  brought  unto  us,  came  in  unto 
me  to  mock  me  :  and  it  came  to  pass,  as  I  lifted  up  my  18 
voice  and  cried,  that  he  left  his  garment  by  me,  and  fled 


266         THE  JUD^EAN  PROPHETIC  NARRA  TIVE  J\ 

19  out.     And  it  came  to  pass,  when  his  master  heard  the 
words  of  his  wife,  which  she  spake  unto  him,  saying, 
After  this  manner  did  thy  servant  to  me  ;  that  his  wrath 

20  was  kindled.     And  Joseph's  master  took  him,  and  put 
him  into  the  prison :   and  he  was  there  in  the  prison. 

2 1  But  Yahweh  was  with  Joseph,  and  shewed  kindness  unto 
him,  and  gave  him  favour  in  the  sight  of  the  keeper  of 

22  the  prison.     And  the  keeper  of  the  prison  committed  to 
Joseph's  hand  all  the  prisoners  that  were  in  the  prison  ; 

23  and  whatsoever  they  did  there,  he  was  the  doer  of  it.    The 
keeper  of  the  prison  looked  not  to  anything  that  was 
under  his  hand,  because  Yahweh  was  with  him  ;  and  that 
which  he  did,  Yahweh  made  it  to  prosper. 

THE  STORY  OF  THE  BUTLER'S  AND  BAKER'S  DREAMS. 
How  JOSEPH  INTERPRETED  PHARAOH'S  DREAM 

AND    WAS   MADE    RULER    OF    EGYPT. 

40 — i     And  the  butler  of  the  king  of  Egypt  and  his  baker 

off  ended  their  lord  the  king  of  Egypt,  [and  he  cast  them] 

3    into   the  prison,-   the  place  where  Joseph  was  bound. 

5^  [And  each  of  them  dreamed  a  dream,]  the  butler  and  the 
baker  of  the  king  of  Egypt,  which  were  bound  in  the 
prison.  [And  Joseph  interpreted  their  dreams ;  and  as 
he  interpreted,  so  it  came  to  pass.  For  unto  the  baker 
he  had  said,  Pharaoh  will  hang  thee  on  a  tree  ;  but  unto 
the  butler  he  said,  Pharaoh  will  restore  thee  to  thine 
office.  But  have  me  in  remembrance,  I  pray  thee,  when 
thou  art  delivered  hence,  for  I  was  sold  into  bondage 

15  unjustly,]  and  here  also  have  I  done  nothing  that  they 
should  put  me  into  the  dungeon.  [Yet  the  butler  of  the 
king  of  Egypt  forgat  Joseph  when  he  was  restored. 

41  And  it  came  to  pass  thereafter  that  Pharaoh  king  of 
Egypt  dreamed  a  dream,  and  no  man  could  interpret  it. 
Then  did  the  king's  butler  remember  Joseph,  and  told 

14  Pharaoh.  So  Pharaoh  sent  for  Joseph.]  And  they 
brought  him  hastily  out  of  the  dungeon,  [and  he  came 


CIRC.  Soo  B.  C.  267 

into  Pharaoh's  presence.     And  Pharaoh  said  unto  Joseph, 
I  have  heard  say  of  thee  that  thou  canst  interpret  dreams. 
Behold,  I  saw  in  my  dream,  and  lo,  seven  ears  came  up 
upon  one  stalk,  full  and  good  ;  and,  behold,  seven  ears, 
withered,  thin  and  blasted  with  the  east  wind,  came  up 
after  them ;  and  the  thin  ears  swallowed  up  the  good 
ears.     And  Joseph  said,  This  is  the  interpretation  of  the 
dream.     Behold  there  come  seven  years  of  great  plenty 
throughout  all  the  land  of  Egypt.     And  there  shall  arise 
after  them  seven  years  of  famine,]  and  the  plenty  shall  3 1 
not  be  noticed  in  the  land  by  reason  of  that  famine  which 
followeth,  for  it  shall  be  very  grievous.     Let  Pharaoh  34^ 
make  [store-cities,]  and  let  them  lay  up  corn  under  the  35^ 
hand  of  Pharaoh  for  food  in  the  cities,  and  let  them  keep 
it.    [  .  .  .  ]     And  Pharaoh  said  unto  Joseph,  See,  I  have  41 
set  thee  over  all  the  land  of  Egypt.     And  Pharaoh  took  42 
off  his  signet  ring  from  his  hand,  and  put  it  upon  Joseph's 
hand,  and  arrayed  him  in  garments  of  byssus,  and  put  a 
gold  chain  about  his  neck  ;  and  he  made  him  to  ride  in  43 
the  second  chariot  which  he  had  ;  and  they  cried  before 
him,  Abrech  :  and  he  set  him  over  all  the  land  of  Egypt. 
And  Pharaoh  said  unto  Joseph,  I  am  Pharaoh,  and  without  44 
thee  shall  no  man  lift  up  his  hand  or  his  foot  in  all  the 
land  of   Egypt.      And   Pharaoh  called    Joseph's    name  45 
Zaphenath-paneah  ;  and  he  gave  him  to  wife  Asenath  the 
daughter  of  Poti-phera  priest  of  On.     And  Joseph  went  46^ 
out  from  the  presence  of  Pharaoh,  and  went  throughout 
all  the  land  of  Egypt.     And  he  gathered  up  all  the  food  48 
of  the  seven  years  which  were  in  the  land  of  Egypt,  and 
laid  up  food  in  the  cities :  the  food  of  the  field,  which 
was  round  about  every  city,   laid  he  up  in   the  same. 
And  the  seven  years  of  famine  began  to  come,  according  540 
as  Joseph  had  said.     And  when  all  the  land  of  Egypt  55 
was  famished,  the  people  cried  to  Pharaoh  for  bread : 
and    Pharaoh    said    unto    all   the   Egyptians,    Go  unto 
Joseph  ;  what  he  saith  to  you,  do.     And  the  famine  was  56 
over  all  the  face  of  the  earth  :  and  Joseph  opened  all  the 


268         THE  JUD&AN  PROPHETIC  NARRA  TIVE  f\ 

storehouses,   and   sold    unto    the    Egyptians ;    and    the 
famine  was  sore  in  the  land  of  Egypt. 

How  JOSEPH'S  BRETHREN  CAME  TO  EGYPT  TO  BUY  CORN. 

42 — 5     And  the  sons  of  Israel  came  to  buy  among  those  that 
came :  for  the  famine  had  reached  the  land  of  Canaan. 

6  Now  it  was  Joseph  that  sold  to  all  the  people  of  the  land  ; 

7  and  Joseph  saw  his  brethren,  and  he  recognized  them,  but 
made  himself  strange  unto  them,  and  said  unto  them, 
Whence  come  ye  ?     And  they  said,   From  the  land  of 
Canaan  to  buy  food.     [And*  he  asked  them  concerning 
their  kindred,  saying,  Have  ye  a  father  or  a  brother? 
And  they  said  unto  him,  My  lord,  we  have  a  father,  an 
old  man,  and  a  child  of  his  old  age,  a  little  one  ;  and  his 
brother  is  dead,  and  he  alone  is  left  of  his  mother,  and 
his  father  loveth  him.      And   Joseph   said  unto   them, 
Bring  him  down  unto  me,  that  I  may  set  mine  eyes  upon 
him.     And  they  said,  My  lord,  the  lad  cannot  leave  his 
father  :  for  if  he  should  leave  his  father,  his  father  would 
die.     And   he   said  unto   them,    Except  your  youngest 
brother  come  down  with  you,  ye  shall  see  my  face  no 
more.     And  Joseph  commanded  to  fill  their  sacks  with 
food,  as  much   as  they  could  carry,  and  to  put  every 
man's  money  in  his  sack's  mouth.     As  soon  as  the  morn- 
ing was  light,  the  men  were  sent  away,  they  and  their 
asses.     And  at  evening  they  came  to  the  lodging  place.] 

27  And  as  one  of  them  opened  his  sack  to  give  his  ass  prov- 
ender in  the  lodging  place,  he  espied  his  money  ;  and, 

28  behold,    it   was    in   the    mouth    of   his   sack.      And   he 
said  unto  his  brethren,  My  money  is  returned  ;  and,  lo, 
it  is  even  in  my  sack.     [Andf  his  brethren  also  opened 
their  sacks,  and,  behold,  every  man's  money  was  in  the 
mouth  of  his  sack,  his  money  in  full  weight.     And  they 
came  unto  their  father,  and  told  him  all  that  had  befallen 
them.] 

*  Supplied  from  xliii.  -]i  and  xliv.  i8ff. 
t  Supplied  from  xliii.  21. 


CIRC.  800  B.  C.  269 

How  JOSEPH'S  BRETHREN  CAME  THE  SECOND  TIME, 

AND    HE    REVEALED    HIMSELF    TO    THEM. 

And  the  famine  was  sore  in  the  land.     And  it  came  to  43 
pass,  when  they  had  eaten  up  the  corn  which  they  had    2 
brought  out  of  Egypt,  their  father  said  unto  them,  Go 
again,  buy  us  a  little  food.     And  Judah  spake  unto  him,    3 
saying,  The  man  did  solemnly  protest  unto  us,  saying, 
Ye  shall  not  see  my  face,  except  your  brother  be  with 
you.     If  thou  wilt  send  our  brother  with  us,  we  will  go    4 
down  and  buy  thee  food  :  but  if  thou  wilt  not  send  him,    5 
we  will  not  go  down  :  for  the  man  said  unto  us,  Ye  shall 
not  see  my  face,  except  your  brother  be  with  you.     And    6 
Israel  said,  Wherefore  dealt  ye  so  ill  with  me,  as  to  tell 
the  man  whether  ye  had  yet  a  brother  ?    And  they  said,    7 
The  man  asked  straitly  concerning  ourselves,  and  con- 
cerning our  kindred,  saying,   Is  your  father  yet  alive  ? 
have  ye  [another]  brother  ?  and  we  told  him  according  to 
the  tenor  of  these  words  :  could  we  in  any  wise  know 
that  he  would  say,  Bring  your  brother  down  ?    And  42 — 38 
he  said,   My  son  shall  not  go  down  with  you ;  for  his 
brother  is  dead,  and  he  only  is  left :  if  mischief  befall 
him  by  the  way  in  the  which  ye  go,  then  shall  ye  bring 
down  my  gray  hairs  with  sorrow  to  the  grave.     And  43 — 8 
Judah  said  unto  Israel  his  father,  Send  the  lad  with  me, 
and  we  will  arise  and  go  ;  that  we  may  live,  and  not  die, 
both  we,  and  thou,  and  also  our  little  ones.     I  will  be    9 
surety  for  him  ;  of  my  hand  shalt  thou  require  him  :  if  I 
bring  him  not  unto  thee,  and  set  him  before  thee,  then 
let  me  bear  the  blame  for  ever  :  for  except  we  had  lin-  10 
gered,  surely  we  had  now  returned  a  second  time.     And  1 1 
their  father  Israel  said  unto  them,  If  it  be  so  now,  do  this  ; 
take  of  the  choice  fruits  of  the  land  in  your  vessels,  and 
carry  down  the  man  a  present,  a  little  balm,  and  a  little 
honey,  tragacanth  and  ladanum,  pistachio -nuts    and  al- 
monds :  and  take  double  money  in  your  hand ;  and  the  1 2 
money  that  was  returned  in  the  mouth  of  your  sacks  carry 


270         THE  JUD&AN  PROPHETIC  NARRA  TIVE  J\ 

again  in  your  hand ;  peradventure  it  was  an  oversight : 
13    take  also  your  brother,  and  arise,  go  again  unto  the  man. 

15  And  the  men  took  that  present,  and  they  took  double 
money  in  their  hand,  and  Benjamin ;  and  rose  up,  and 

1 6  went  down  to  Egypt,  and  stood  before  Joseph.    And  when 
Joseph  saw  Benjamin  with  them,  he  said  to  the  steward 
of  his  house,  Bring  the  men  into  the  house,  and  slay,  and 
make  ready ;  for  the  men  shall  dine  with  me  at  noon. 

17  And  the  man  did  as  Joseph  bade  ;  and  the  man  brought 

1 8  the  men  into  Joseph's  house.     And  the  men  were  afrai^, 
because  they  were  brought  into  Joseph's  house ;   and 
they  said,  Because  of  the  money  that  was  returned  in  our 
sacks  at  the  first  time  are  we  brought  in  ;  that  he  may 
seek  occasion  against  us,  and  fall  upon  us,  and  take  us 

19  for  bondmen,  and  our  asses.     And  they  came  near  to  the 
steward  of  Joseph's  house,  and  they  spake  unto  him  at 

20  the  door  of  the  house,  and  said,  Oh  my  lord,  we  came 

2 1  indeed  down  at  the  first  time  to  buy  food  :  and  it  came 
to  pass,  when  we  came  to  the  lodging  place,  that  we 
opened  our  sacks,  and,  behold,  every  man's  money  was  in 
the  mouth  of  his  sack,  our  money  in  full  weight :  and  we 

22  have  brought  it  again  in  our  hand.     And  other  money 
have  we  brought  down  in  our  hand  to  buy  food  :  we 

23  know  not  who  put  our  money  in  our  sacks.     And  he  said, 
Peace  be  to  you,  fear  not :  your  God,  and  the  God  of  your 
father,  hath  given  you  treasure  in  your  sacks  :  I  had  your 

24  money.     And  the  man  brought  the  men  into  Joseph's 
house,  and  gave  them  water,  and  they  washed  their  feet ; 

25  and  he  gave  their  asses  provender.      And  they  made 
ready  the  present  against  Joseph  came  at  noon  :  for  they 

26  heard  that  they  should  eat  bread  there.     And  when 
Joseph  came  home,  they  brought  him  the  present  which 
was  in  their  hand  into  the  house,  and  bowed  down  them- 

27  selves  to  him  to  the  earth.     And  he  asked  them  of  their 
welfare,  and  said,  Is  your  father  well,  the  old  man  of 

28  whom  ye  spake  ?     Is  he  yet  alive  ?    And  they  said,  Thy 
servant  our  father  is  well,  he  is  yet  alive.     And  they 


CIRC.  800  B.  C.  271 

bowed  the  head,  and  made  obeisance.     And  he  lifted  up  29 
his  eyes,  and  saw  Benjamin  his  brother,  his  mother's  son, 
and  said,  Is  this  your  youngest  brother,   of  whom  ye 
spake  unto  me  ?    And  he  said,  God  be  gracious  unto  thee, 
my  son.     And  Joseph  made  haste ;    for  his  heart  did  30 
yearn  upon  his  brother  :  and  he  sought  where  to  weep  ; 
and  he  entered  into  his  chamber,  and  wept  there.     And  3 1 
he  washed  his  face,  and  came  out ;  and  he  refrained  him- 
self, and  said,  Set  on  bread.     And  they  set  on  for  him  by  32 
himself,  and  for  them  by  themselves,  and  for  the  Egyp- 
tians, which  did  eat  with  him,  by  themselves  :  because 
the  Egyptians  might  not  eat  bread  with  the  Hebrews ; 
for  that  is   an   abomination  unto  the  Egyptians.     And  33 
they  sat  before  him,  the  firstborn  according  to  his  birth- 
right, and  the  youngest  according  to  his  youth  :  and  the 
men  marvelled  one  with   another.     And  he  took   [and  34 
sent]  messes  unto  them  from  before  him  :  but  Benjamin's 
mess  was  five  times  so  much  as  any  of  theirs.     And  they 
drank,  and  were  drunken  with  him. 

And  he  commanded  the  steward  of  his  house,  saying,  44 
Fill  the  men's  sacks  with  food,   as  much  as  they  can 
carry,  and  put  every  man's  money  in  his  sack's  mouth. 
And  put  my  cup,  the  silver  cup,  in  the  sack's  mouth  of    2 
the  youngest,  and  his  corn  money.     And  he  did  accord- 
ing to  the  word  that  Joseph  had  spoken.     As  soon  as  the    3 
morning  was  light,  the  men  were  sent  away,  they  and 
their  asses.     Now  when  they  were  gone  out  of  the  city,    4 
and  were  not  yet  far  off,  Joseph  said  unto  his  steward, 
Up,  follow  after  the  men ;  and  when  thou  dost  overtake 
them,  say  unto  them,  Wherefore  have  ye  rewarded  evil 
for  good  ?    Why  have  ye  stolen  my  silver  cup  ?    Is  not    5 
this  it  in  which  my  lord  drinketh,  and  whereby  he  indeed 
divineth  ?  ye  have  done  evil  in  so  doing.     And  he  over-    6 
took  them,  and  he  spake  unto  them  these  words.     And    7 
they  said  unto  him,  Wherefore  speaketh  my  lord  such 
words  as  these  ?    God  forbid  that  thy  servants  should  do 
such  a  thing.     Behold,  the  money,  which  we  found  in  our    8 


:272         THE  JUD^EAN  PROPHETIC  NARRA  TIVE  J\ 

sacks'  mouths,  we  brought  again  unto  thee   out  of  the 

land  of  Canaan  :  how  then  should  we  steal   out  of  thy 

9    lord's  house  silver  or  gold  ?    With   whomsoever  of  thy 

servants  it  be  found,  let  him  die,  and  we  also  will  be  my 

10  lord's  bondmen.     And  he  said,  Now  also  let  it  be  accord- 
ing unto  your  words  :  he  with  whom  it  is  found  shall  be 

1 1  my  bondman  ;   and  ye  shall  be  blameless.     Then  they 
hasted,  and  took  down  every  man  his  sack  to  the  ground 

12  and  opened  every  man  his  sack.    And  he  searched,  begin- 
ning at  the  eldest,  and  leaving  off  at  the  youngest :  and  the 

13  cup  was  found  in  Benjamin's  sack.     Then  they  rent  their 
clothes,  and  laded  every  man  his  ass,  and  returned  to  the 

14  city.     And  Judah  and  his   brethren   came  to   Joseph's 
house  ;  and  he  was  yet  there  :  and  they  fell  before  him 

15  on  the  ground.     And  Joseph  said  unto  them,  What  deed 
is  this  that  ye  have  done  ?  know  ye  not  that  such  a  man 

1 6  as  I  can  indeed  divine?    And  they  said,  What  shall  we 
say  unto  my  lord  ?  what  shall  we  speak  ?  or  how  shall  we 
clear  ourselves  ?     God  hath  found  out  the  iniquity  of  thy 
servants  :  behold,  we  are  my  lord's  bondmen,  both  we, 

17  and  he  also  in  whose  hand  the  cup  is  found.     And  he 
said,  God  forbid  that  I  should  do  so  :  the  man  in  whose 
hand  the  cup  is  found,  he  shall  be  my  bondman  ;  but  as 
for  you,  get  you  up  in  peace  unto  your  father. 

1 8  Then  Judah  came  near  unto  him,   and  said,    Oh  my 
lord,  let  thy  servant,   I  pray  thee,  speak  a  word  in  my 
lord's  ears,  and  let  not  thine  anger  burn   against   thy 

19  servant :  for  thou  art  even  as  Pharaoh.     My  lord  asked 
his  servants,  saying,  Have  ye  a  father,   or   a  brother? 

20  And  we  said  unto  my  lord,  We  have  a  father,  an  old  man, 
and  a  child  of  his  old  age,  a  little  one  ;  and  his  brother  is 
dead,  and  he  alone  is  left  of  his  mother,  and  his  father 

2 1  lo veth  him.    And  thou  saidst  unto  thy  servants,  Bring  him 

22  down  unto  me,  that  I  may  set  mine  eyes  upon  him.     And 
we  said  unto  my  lord,  The  lad  cannot  leave  his  father : 
for  if  he  should  leave  his  father,  his  father  would  die. 

23  And  thou  saidst  unto  thy  servants,  Except  your  youngest 


CIRC.  800  B.  C.  273 

brother  come  down  with  you,  ye  shall  see  my  face  no 
more.     And  it  came  to  pass  when  we  came  up  unto  thy  24 
servant  my  father,  we  told  him  the  words  of  my  lord. 
And  our  father  said,    Go  again,  buy  us  a  little  food.  25 
And   we   said,   We   cannot  go   down :    if  our  youngest  26 
brother  be  with  us,  then  will  we  go  down :  for  we  may 
not  see  the  man's  face,  except  our  youngest  brother  be 
with  us.     And  thy  servant  my  father  said  unto  us,  Ye  27 
know  that  my  wife  bare  me  two  sons  :  and  the  one  went  28 
out  from  me,  and  I  said,  Surely  he  is  torn  in  pieces  ;  and 
I  have  not  seen  him  since :  and  if  ye  take  this  one  also  29 
from  me,  and  mischief  befall  him,  ye  shall  bring  down 
my  gray  hairs  with  sorrow  to  the  grave.     Now  therefore  30 
when  I  come  to  thy  servant  my  father,  and  the  lad  be  not 
with  us  ;  seeing  that  his  life  is  bound  up  in  the  lad's  life  ; 
it  shall  come  to  pass,   when  he  seeth  that  the  lad  is  31 
missing,  that  he  will  die :  and  thy  servant  shall  bring 
down  the  gray  hairs  of  thy  servant  our  father  with  sor- 
row to  the  grave.     For  thy  servant  became  surety  for  32 
the  lad  unto  my  father,  saying,  If  I  bring  him  not  unto 
thee,  then  shall  I  bear  the  blame  to  my  father  for  ever. 
Now  therefore,  let  thy  servant,  I  pray  thee,  abide  instead  33 
of  the  lad  a  bondman  to  my  lord  ;  and  let  the  lad  go  up 
with  his  brethren.     For  how  shall  I  go  up  to  my  father,  34 
and  the  lad  be  not  with  me  ?  lest  I  see  the  evil  that  shall 
come  on  my  father. 

Then  Joseph  could  not  refrain  himself  before  all  them  45 
that  stood  by  him  ;  and  he  cried,  Cause  every  man  to  go 
out  from  me.     And  he  wept  aloud,  and  the  house  of    2 
Pharaoh  heard.      And    Joseph  said  unto  his  brethren,    4 
Come  near  to  me,  I  pray  you.     And  they  came  near. 
And  he  said,  I  am  Joseph  your  brother,  whom  ye  sold 
into  Egypt.     And  now  be  not  grieved  that  ye  sold  me 
thither.     [Go  up  now]  and  tell  my  father  of  all  my  glory  13 
in  Egypt,  and  of  all  that  ye  have  seen,  [and  say  to  him, 
Come  down  unto  me],  and  thou  shalt  dwell  in  the  land  10 
of  Goshen,  and  thou  shalt  be  near  unto  me,  thou,  and  thy 
18 


274         THE  JUD&AN  PROPHETIC  NARRA  TIVE  /», 

children,  and  thy  children's  children,  and  thy  flocks,  and 
13^  thy  herds,  and  all  that  thou  hast :  and  ye  shall  haste  and 
14    bring  down  my  father  hither.     And  he  fell  upon  his 
brother  Benjamin's  neck,  and  wept ;  and  Benjamin  wept 
upon  his  neck.     [And  the  sons  of  Israel  took  their  jour- 
ney, and  came  unto  their  father,  and  told  him  all  the 
28    words  of  Joseph.]     And  Israel  said,  It  is  enough  ;  Joseph 
my  son  is  yet  alive  :  I  will  go  and  see  him  before  I  die. 

How  ISRAEL  WENT  DOWN  INTO  EGYPT. 

46  And  Israel  took  his  journey  with  all  that  he  had  [to 

28  go  down  into  Egypt  to  Joseph].     And  he  sent  Judah 
before  him  unto  Joseph,  to    Heroopolis  unto  Goshen  ; 

29  and  they  came  into  the  land  of  Goshen.     And  Joseph 
made  ready  his  chariot,  and  went  up  to  meet  his  father, 
to  Goshen ;  and  he  presented  himself  unto  him,  and  fell 

30  on  his  neck,  and  wept  on  his  neck  a  good  while.     And 
Israel  said  unto  Joseph,  Now  let  me  die,  since  I  have 

31  seen  thy  face,  that  thou  art  yet  alive.    And  Joseph  said 
unto  his  brethren,  and  unto  his  father's  house,  I  will  go 
up,  and  tell  Pharaoh,  and  will  say  unto  him,  My  brethren, 
and  my  father's  house,  which  were  in  the  land  of  Canaan, 

32  are  come  unto  me  ;  and  the  men  are  shepherds ;  and  they 
have  brought  their  flocks,  and  their  herds,  and  all  that 

33  they  have.     And  it  shall  come  to  pass,  when  Pharaoh 
shall  call   you,   and  shall  say,   What   is    your    occupa- 

34  tion  ?  that  ye  shall  say,  Thy  servants  have  been  keepers 
of  cattle  from  our  youth  even  until  now,  both  we,  and 
our  fathers  :  that  ye  may  dwell  in  the  land  of  Goshen  ; 
for  every  shepherd  is  an  abomination  unto  the  Egyptians. 

47  Then  Joseph  went  in  and  told  Pharaoh,  and  said,  My 
father  and  brethren,  and  their  flocks,  and  their  herds, 
and  all  that  they  have,  are  come  out  of  the  land  of 
Canaan  ;  and,  behold,  they  are  in  the  land  of  Goshen. 

2  And  from  among  his  brethren  he  took  five  men,  and  pre- 

3  sented  them  unto  Pharaoh.     And  Pharaoh  said  unto  his 


CIRC.  Soo  B.  C.  275 

brethren,    What   is   your  occupation  ?      And  they  said 
unto   Pharaoh,   Thy  servants  are  shepherds,  both  we, 
and  our  fathers.     To  sojourn  in  the  land  are  we  come ;    4 
for   there   is   no   pasture  for  thy  servants'   flocks;  for 
the  famine  is  sore  in  the  land  of  Canaan :   now  there- 
fore, we  pray  thee,  let  thy  servants  dwell  in  the  land 
of  Goshen.      [And  Pharaoh  said  unto  Joseph,]   in  the 
land  of  Goshen  let  them   dwell :  and  if  thou  knowest    6l> 
any  able  men  among  them,  then  make  them  rulers  over 
my  cattle.     So  Israel  dwelt  in  the  land  of  Goshen.  27 

And  there  was  no  bread  in  all  the  land ;  for  the  famine  13 
was  very  sore,  so  that  the  land  of  Egypt  fainted  by  rea- 
son of  the   famine.     And  Joseph  gathered  up  all  the  14 
money  that  was  found  in  the  land  of  Egypt,  for  the  corn 
which  they  bought :  and  Joseph  brought  the  money  into 
Pharaoh's  house.     And  when  the  money  was  all  spent  in  15 
the  land  of  Egypt,  all  the  Egyptians  came  unto  Joseph, 
and  said,  Give  us  bread :  for  why  should  we  die  in  thy 
presence?  for  there  is  no  more  money.     And  Joseph  16 
said,   Give  your  cattle ;   and  I  will  give  you  for  your 
cattle,  if  there  is  no  more  money.     And  they  brought  17 
their  cattle  unto  Joseph :  and  Joseph  gave  them  bread 
in  exchange  for  the  horses,   and  for    the    flocks,   and 
for  the  herds,  and  for  the  asses :  and  he  fed  them  with 
bread  in  exchange  for  all  their  cattle  for   that   year. 
And  when  that  year  was  ended,  they  came  unto  him  18 
the  second  year,  and  said  unto  him,  We  will  not  hide 
from  my  lord,  how  that  our  money  is  all  spent ;  and  the 
herds  of  cattle  are  my  lord's  ;  there  is  nought  left  in  the 
sight  of  my  lord,  but  our  bodies,  and  our  lands:  where-  19 
fore  should  we  die  before  thine  eyes,  both  we  and  our 
land  ?  buy  us  and  our  land  for  bread,  and  we  and  our 
land  will  be  servants  unto  Pharaoh:  and  give  us  seed, 
that  we  may  live,  and  not  die,  and  that  the  land  be  not 
desolate.     So  Joseph  bought  all  the  land  of  Egypt  for  20 
Pharaoh  ;  for  the  Egyptians  sold  every  man  his  field, 
because  the  famine  was  sore  upon  them  :  and  the  land 


276         THE  JUD&AN  PROPHETIC  NARRA  TIVE  J\ 

21  became  Pharaoh's.     And  as  for  the  people,  he  removed 
them  to  the  cities  from  one  end  of  the  border  of  Egypt 

22  even  to  the  other  end  thereof.      Only  the   land  of  the 
priests  bought  he  not ;  for  the  priests  had  a  portion  from 
Pharaoh,  and  did  eat  their  portion  which  Pharaoh  gave 

23  them  ;  wherefore  they  sold  not  their  land.     Then  Joseph 
said  unto  the  people,  Behold,   I  have  bought  you  this 
day  and  your  land  for  Pharaoh  :  lo,  here  is  seed  for  you, 

24  and  ye  shall  sow  the  land.     And  it  shall  come  to  pass  at 
the  ingatherings,  that  ye  shall  give  a  fifth  unto  Pharaoh, 
and  four  parts  shall  be  your  own,  for  seed  of  the  field, 
and  for  your  food,  and  for  them  of  your  households,  and 

25  for  food  for  your  little  ones.     And  they  said,  Thou  hast 
saved  our  lives  :  let  us  find  favor  in  the  sight  of  my  lord, 

26  and  we  will  be  Pharaoh's  servants.     And  Joseph  made  it 
a  statute  concerning  the  land  of  Egypt  unto  this  day, 
that  Pharaoh  should  have  the  fifth  ;   only  the  land  of  the 
priests  alone  became  not  Pharaoh's. 

THE  STORY  OF  THE  BLESSING  OF  ISRAEL.     How  EPHRAIM 
AND  MANASSEH  WERE  RECEIVED  AS  TRIBES. 

29  And  the  time  drew  near  that  Israel  must  die  :  and  he 
called  his  son  Joseph,  and  said  unto  him,  If  now  I  have 
found  favor  in   thy   sight,  put,   I  pray  thee,  thy  hand 
under  my  thigh,  and   deal  kindly  and   truly  with  me  ; 

30  bury  me  not,  I  pray  thee,  in  Egypt :  but  when  I  sleep 
with  my  fathers,  thou  shalt  carry  me  out  of  Egypt,  and 

(50 — 5)  bury  me  in  [my  grave  which  I  have  digged  forme 
in  the  land  of  Canaan].     And  he  said,  I  will  do  as  thou 

31  hast  said.     And  he  said,  Swear  unto  me :  and  he  sware 
unto  him.     And  Israel  bowed  himself  upon   the  bed's 
head. 

48 — 2b  And  Israel  strengthened  himself,  and  sat  upon  the 
8<z,  qb  bed.  And  Israel  beheld  Joseph's  sons.  And  he  said, 
Bring  them,  I  pray  thee,  unto  me,  and  I  will  bless  them. 
10  Now  the  eyes  of  Israel  were  dim  for  age,  so  that  he 
13  could  not  see.  And  Joseph  took  them  both,  Ephraim  in 


CIRC.  800  B.  C.  277 

his  right  hand  towards  Israel's  left  hand,  and  Manasseh 
in  his  left  hand  towards  Israel's  right  hand,  and  brought 
them  near  unto  him.     And  Israel  stretched  out  his  right  14 
hand,  and  laid  it  upon  Ephraim's  head,   who  was  the 
younger,  and  his  left  hand  upon  Manasseh's  head,  cross- 
ing his  hands ;   for  Manasseh  was  the  firstborn.     And  1 7 
when  Joseph  saw  that  his  father  laid  his  right  hand  upon 
the  head  of  Ephraim,  it  displeased  him  :  and  he  held  up 
his  father's  hand,  to  remove  it  from  Ephraim's  head  unto 
Manasseh's  head.     And  Joseph  said  unto  his  father,  Not  18 
so,  my  father :  for  this  is  the  firstborn  ;  put  thy  right 
hand  upon  his  head.     And  his  father  refused,  and  said,  19 
I  know  it,  my  son,  I  know  it. 

He  shall  also  bec<5me  a  people, 

And  he  shall  also  be  gre*at ; 

Nevertheless  his  yo*unger  brother 

Shall  surpass  him  in  greatness, 

And  his  se*ed  be  a  fulness  of  nations. 

[And  Israel  called  his  sons],  and  said :  Gather  your-  4:9 
selves  together,  that  I  may  tell  you  that  which  shall  be- 
fall you  in  the  latter  days. 

Assemble,  and  he*ar,  sons  of  Jacob  ;  2 

And  hearken  to  Israel  your  father. 

Reuben,  my  firstborn  art  thou,  3 

My  might,  and  firstfriiits  of  my  strength  ; 
Pre-eminence  of  dignity,  pre-eminence  of  power. 
Wanton  as  water,  thou  shalt  not  have  the  pre-6mi-    4 

nence, 

For  thou  motintedst  the  be*d  of  thy  father, 
And  defiledst  his  cduch   [...].* 

Simeon  and  Le*vi  are  brethren,  5 

Weapons  of  violence  their  (...?) 
My  so*ul,  come  ndt  to  their  council,  6 

My  gl(5ry,  join  ndt  their  assembly. 

*  Vulgate,  Et  maculasti  stratum  ej'us. 


278         THE  JUD^EAN  PROPHETIC  NARRA  TIVE  J\ 

For  me*n  they  slew  in  their  anger, 
And  houghed  <5xen  in  their  self-will. 

7  Ctirsed  be  their  rage,  for  its  fierceness, 
And  their  wrath,  for  its  crdelty  : 

I  will  divide  them  in  Jacob, 
And  scatter  them  in  Israel. 

8  Thee,  Judah  (Praise),  thy  brethren  shall  praise ; 
Thy  hand*  be  on  the  ne*ck  of  thy  foes : 

Thy  father's  s<5ns  shall  bow  do*wn  to  thee. 

9  The  whe*lp  of  a  lion  is  Jtidah, 

From  the  pr£y  art  thou  gone  up,  my  sdn. 
He  cotiches,  he  lies  ddwn  like  a  If  on, 
Like  a  lioness  ;  wh<5  dares  arduse  him  ? 

10  The  sce*ptre  shall  n<5t  pass  from  Jiidah, 
Nor  the  staff  from  between  his  f e*et, 
Until  he  shall  reach  unto  (...?), 
And  tribes  not  his  <5wn  shall  ob£y  him. 

1 1  Binding  his  a*ss  to  the  vine, 

And  his  edit  to  the  chdice  of  the  vinesj 
He  shall  w£sh  his  garments  in  wine, 
His  rdbe  in  the  bl<5od  of  the  gra*pe. 

12  His  e*yes  shall  be  reddened  with  wine, 
And  his  te"eth  shall  be  white  with  milk. 

13  Ze*bulun  shall  dwe*ll  at  the  se"a-beach, 
And  a  be*ach  for  the  ships  shall  he  be" ; 
And  his  bdrder  shall  be*  upon  Zidon. 

14  A  strdng-boned  a^s  is  Issachar, 
Kneeling  between  the  diing-hills. 

•15  And  he  foiind  his  resting-place  gdod, 

And  the  la*nd  to  be  pleasant ; 
So  he  bdwed  his  shoulder  to  be*ar, 
And  became  a  slave  under  taskwork. 

*  Seemingly  another  play  upon  the  name  Judah,  the  Hebrew  word  for  "hand1 
(yad)  containing  the  same  letters  except  the  last.    Cf.  Dt.  xxxiii.  7. 


CIRC.  800  B.  C.  279 

Dan  (Judge)  shall  judge  his  people  16 

As  <5ne  of  the  tribes  of  Israel. 

Let  Dan  be  a  snake  in  the  way,  1 7 

An  a"dder  in  the  pa*th, 

Biting  the  he*els  of  the  hdrse, 

So  that  backward  falleth  the  rider. 

I  await  thy  deliverance,  O  Ya*hweh  !  18 

Ga"d,  a  crdwd  (gedud)  shall  cr<5wd  (gud)  him,  19 

But  he*  shall  crdwd  on  their  re"ar. 

Asher,  his  bre*ad  shall  be  fat,  20 

And  dainties  for  kings  he  shall  yield. 

Na*phtali  is  a  slim  6ak,  21 

That  se"ndeth  forth  goodly  shdots. 

A  friiitful  tree's   (phrath  for  Ephrath  ?)  <5ff shoot  is  22 

Jdseph, 

A  friiitful  tr^e  by  a  foiintain  ; 
His  branches  run  dver  the  wa"ll. 

The  Archers  have  sdrely  bes^t  him,  23 

Shot  a"t  and  harassed  him. 

But  his  b<5w  abdde  in  strength,  24 

And  the  a*rms  of  his  hdnds  were  made  string 

By  the  h£nds  of  the  Str6*ng  One  of  J^cob, 

By  the  arms(?)  of  the  Rdck  of  Israel. 

By  thy  father's  G6"d  who  shall  h^lp  thee,  25 

By  El-Sh^ddai,  for  h^  shall  btess  thee, 
With  blessings  of  heaven  from  abdve, 
Blessings  of  th'  abyss  couched  beneath, 
Blessings  of  breasts  and  womb. 

Thy  father's  blessings  surpass  26 

The  blessings  of  th'  Ancient  mountains, 
The  wealth  of  th'  eternal  hills  : 


280         THE  JUD^A  N  PROPHETIC  NA RRA  TI VE  /' , 

They  shall  be  on  the  head  of  Joseph, 

On  the  temples  of  the  prince  'mid  his  brethren. 

27  Benjamin,  a  wolf  that  ravineth  ; 

In  the  morning  devouring  the  prey, 
And  at  even  dividing  the  spoil. 

28  All  these  are  the  twelve  tribes  of  Israel :  and  this  is  it 
33    that  their  father  spake  unto  them.     And  he  gathered  up 

his  feet  into  the  bed  [and  gave  up  the  ghost] 

THE  STORY  OF  ISRAEL'S  DEATH  AND  BURIAL. 

50       And  Joseph  fell  upon  his  father's  face,  and  wept  upon 

2  him,  and  kissed  him.     And  Joseph  commanded  his  serv- 
ants the  physicians   to   embalm    his    father :    and    the 

3  physicians  embalmed  Israel.     And  forty  days  were  ful- 
filled for  him  ;  for  so  are  fulfilled  the  days  of  embalming : 
and  the  Egyptians  wept  for  him  threescore  and  ten  days. 

4  And  when  the  days  of  weeping  for  him  were  past,  Joseph 
spake  unto  the  house  of  Pharaoh,  saying,  If  now  I  have 
found  favor  in  your  eyes,  speak,  I  pray  you,  in  the  ears 

5  of  Pharaoh,  saying,  My  father  made  me  swear,  saying, 
Lo,  I  die  :  in  my  grave  which  I  have  digged  for  me  in 
the  land  of  Canaan,  there  shalt  thou  bury  me.     Now 
therefore  let  me  go  up,  I  pray  thee,  and  bury  my  father, 

6  and  I  will  come  again.     And  Pharaoh  said,  Go  up,  and 

7  bury  thy  father,  according  as  he  made  thee  swear.     And 
Joseph  went  up  to  bury  his  father :  and  with  him  went 
up  all  the  servants  of  Pharaoh,  the  elders  of  his  house, 

8  and  all  the  elders  of  the  land  of  Egypt,  and  all  the  house 
of  Joseph,  and  his  brethren,  and  his  father's  house  :  only 
their  little  ones,  and  their  flocks,  and  their  herds,  they 

9  left  in  the  land  of  Goshen.     And  there  went  up  with  him 
both  chariots  and  horsemen  :   and  it  was  a  very  great 

10  company.  And  they  came  to  the  threshing-floor  of  Atad, 
which  is  beyond  Jordan,  and  there  they  lamented  with  a 
very  great  and  sore  lamentation  :  and  he  made  a  mourn- 


CIRC.  800  L\  C.  281 

ing  for  his  father  seven  days.  And  when  the  inhabitants  1 1 
of  the  land,  the  Canaanites,  saw  the  mourning-,  they  said, 
This  is  a  grievous  mourning  to  the  Egyptians  :  wherefore 
the  name  of  [the  place]  was  called  Abelmizraim  (as  if= 
Mourning  (ebel)  of  the  Egyptians),  which  is  beyond  Jor- 
dan. 

And  Joseph  returned  into  Egypt,  he,  and  his  brethren,  14 
and  all  that  went  up  with  him  to  bury  his  father,  after  he 
had  buried  his  father. 


THE    EPHRAIMITE    PROPHETIC    NARRATIVE    E, 
CIRC.   750   B.  C. 

THE  STORY  OF  THE  CALL  OF  ABRAHAM.     How  GOD  BROUGHT 

THE    FATHER   OF    THE    HEBREWS   FROM    BEYOND    THE    RlVER, 
AND  PROMISED  TO  MAKE  THEM  A  GREAT  NATION. 

.  .  .  [Of  old  time  the  fathers  dwelt  beyond  the 
River,  even  Terah  the  father  of  Abraham  and  the  father 
of  Nahor,  and  they  served  strange  gods.  And  God  took 
Abraham  from  beyond  the  River,  and  led  him  forth 
from  his  father's  •house  unto  Shechem  in  the  land  of 
Canaan.*]  .  .  . 

After  these  things  God  came  unto  Abraham  in  a  15 — i 
vision,  saying, 

Abraham,  be*  not  afra'id  ; 
I  am  a  shield  unto  th^e : 
Very  gre"at  shall  be*  thy  reward. 

And  Abraham  said,  Behold,  to  me  thou  hast  given  no    30 
seed,  and  he  that  shall  be  possessor  of  my  house  is    2b 
Eliezer(?).    And  he  brought  him  forth  abroad,  and  said,    5 
Look  now  toward  heaven,  and  tell  the  stars,  if  thou  be 
able  to  tell  them:  and  he  said  unto  him,  So  shall  thy 
seed  be. 

THE  STORY  OF  ABRAHAM  AND  THE  PHILISTINES.     How 
SARAH  WAS  TAKEN  AND  RESTORED. 

And  Abraham  journeyed  from  thence  toward  the  land  20 
of  the  Negeb,  and  dwelt  between  Kadesh  and  Shur ;  and 
he  sojourned  in  Gerar.     And  Abraham  said  of  Sarah  his    2 
wife,  She  is  my  sister  :  and  Abimelech  king  of  Gerar  sent, 
and  took  Sarah.     [But  God  suffered  him  not  to  touch 
her,  for  he  smote  Abimelech  and  his  house  with  a  great 

*  Supplied  from  Josh.  xxiv.  a  ;  Gen.  xx.  13. 
(283) 


284     THE  EPHRAIMITE  PROPHETIC  NARRA  Tl  VE  £, 

plague,  and  all  the  women  of  Abimelech's  house  were 

3  barren.*]     And  God  came  to  Abimelech  in  a  dream  of 
the  night,  and  said  to  him,  Behold,  thou  art  but  a  dead 
man,  because  of  the  woman  which  thou  hast  taken ;  for 

4  •  she  is  a  man's  wife.     Now  Abimelech  had  not  come  near 

her :  and  he  said,  Lord,  wilt  thou  slay  even  a  righteous 

5  nation  ?    Said  he  not  himself  unto  me,  She  is  my  sister  ? 
and  she,  even  she  herself  said,  He  is  my  brother  :  in  the 
integrity  of  my  heart  and  the  innocency  of  my  hands 

6  have  I  done  this.     And  God  said  unto  him  in  the  dream, 
Yea,  I  know  that  in  the  -integrity  of  thy  heart  thou  hast 
done  this,  and  I  also  withheld  thee  from  sinning  against 

7  me :  therefore  suffered   I  thee  not  to  touch  her.     Now 
therefore  restore  the  man's  wife  ;  for  he  is  a  prophet,  and 
he  shall  pray  for  thee,  and  thou  shalt  live :  and  if  thou 
restore  her  not,  know  thou  that  thou  shalt   surely  die, 

8  thou,  and  all  that  are  thine.     And  Abimelech  rose  early 
in  the  morning,  and  called  all  his  servants,  and  told  all 
these  things  in  their  ears  :  and  the  men  were  sore  afraid. 

9  Then  Abimelech  called  Abraham,   and  said  unto  him, 
What  hast  thou  done  unto  us  ?  and  wherein  have  I  sinned 
against  thee,  that  thou  hast  brought  on  me  and  on  my 
kingdom  a  great  sin  ?  thou  hast  done  deeds  unto  me  that 

10  ought  not  to  be  done.    And  Abimelech  said  unto  Abraham, 
What  hadst  thou  in  view,  that  thou  hast  done  this  thing  ? 

1 1  And  Abraham  said,  Because  I  thought,  Surely  the  fear 
of  God  is  not  in  this  place  ;  and  they  will  slay  me  for  my 

12  wife's  sake.     (And  moreover  she  is  of  a  truth  my  sister, 
the  daughter  of  my  father,  but  not  the  daughter  of  my 

13  mother ;  and  she  became  my  wife  :f)  and  it  came  to  pass, 
when  God  caused  me  to  wander  from  my  father's  house, 
that  I  said  unto  her,  This  is  thy  kindness  which  thou 
shalt  shew  unto  me ;  at  every  place  whither  we  shall 

14  come,  say  of  me,    He  is  my  brother.     And  Abimelech 

*  Supplied  according  to  vv.  6  and  17. 

t  Verse  12  is  obviously  parenthetic;  perhaps  introduced  by  E  into  his  material 
from  apologetic  motives. 


CIRC.  75o  B.  C.  285 

took  sheep  and  oxen,  and  gave  them  unto  Abraham,  and 
restored  him  Sarah  his  wife.     And  Abimelech  said,  Be-  15 
hold,  my  land  is  before  thee :  dwell  where  it  pleaseth 
thee.     And  unto  Sarah  he  said,  Behold,  I  have  given  thy  16 
brother  a  thousand  pieces  of  silver  :  behold,  it  is  for  thee 
a  covering  of  the  eyes  to  all  that  are  with  thee  ;  and  in 
respect  of  all  thou  art  righted  (?).     And  Abraham  prayed  17 
unto   God :  and   God  healed   Abimelech,   and  his  wife, 
and  his  maidservants  ;  and  they  bare  children. 

THE  STORY  OF  ISAAC  AND  ISHMAEL.     How  HAGAR  WAS 
DRIVEN  OUT. 

[And  it   came  to  pass  after  these  things,  that  Sarah 
conceived   when   she    was    old,    and    bare  Abraham   a 
son.]     And  Sarah  said,  God  hath  prepared  laughter  21 — 6 
(from  the  same  stem  as  Isaac)  for  me,  [and  she  called  his 
name  Isaac.]      And  the  child  grew,  and  was  weaned  :    8 
and  Abraham  made  a  great  feast  on  the  day  that  Isaac 
was  weaned.     And   Sarah  saw  the  son  of   Hagar  the    9 
Egyptian,  which  she  had  borne  unto  Abraham,  playing 
(from  the  same  stem  as  Isaac).     Wherefore  she  said  unto  10 
Abraham,  Cast  out  this  bondwoman  and  her  son  :  for  the 
son  of  this  bondwoman  shall  not  be  heir  with  my  son, 
even  with  Isaac.     And  the  thing  was  very  grievous  in  n 
Abraham's  sight  on  account  of  his  son.     And  God  said  12 
unto  Abraham,  Let  it  not  be  grievous  in  thy  sight  be- 
cause of  the  lad,  and  because  of  thy  bondwoman  ;  in  all 
that  Sarah  saith  unto  thee,  hearken  unto  her  voice ;  for 
in  Isaac  shall  thy  seed  be  called.     And  also  of  the  son  of  13 
the  bondwoman  will  I  make  a  nation,  because  he  is  thy 
seed.     And  Abraham  rose  up  early  in  the  morning,  and  14 
took  bread  and  a  skin  of  water,  and  gave  it  unto  Hagar, 
and  put  the  child  on  her  shoulder,  and  sent  her  away : 
and  she  departed,   and  wandered  in  the   wilderness   of 
Beer-sheba.     And  the  water  in  the  bottle  was  spent,  and  15 
she  cast  the  child  under  one  of  the  shrubs.     And  she  16 
went,  and  sat  her  down  over  against  him  a  good  way  off, 


286     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 

as  it  were  a  bow-shot :  for  she  said,  Let  me  not  look  upon 
the  death  of  the  child.     Therefore  did  she  sit  down. 

17  And  the  child  lift  up  its  voice,  and  wept.      And  God 
heard  the  voice  of  the  lad :  and  the  angel  of  God  called 
to  Hagar  out  of  heaven,  and  said  unto  her,  What  aileth 
thee,  Hagar  ?  fear  not ;  for  God  hath  heard  the  voice  of 

1 8  the  lad  where  he  is.     Arise,  lift  up  the  lad,  and  hold 

19  him  fast;   for  I  will  make  him   a  great  nation.     And 
God  opened  her  eyes,  and  she  saw  a  well  of  water ;  and 
she  went,  and  filled  the  bottle  with  water,  and  gave  the 

20  lad  drink.     And  God  was  with  the  lad,  and  he  grew ;  and 
he   dwelt   in   the   wilderness,    and   became    an  archer. 

2 1  And  he  dwelt  in  the  wilderness  of  Paran  :  and  his  mother 
took  him  a  wife  out  of  the  land  of  Egypt. 

THE  STORY  OF  THE  WELLS  OF  THE   NEGEB.     THE  COVENANT 
AT  BEER-SHEBA. 

[And  Abraham  departed  from  Gerar  and  dwelt  in  the 
valley  of  Gerar.  And  there  Isaac's  servants  digged  a  well, 
and  found  running  water.  And  the  herdmen  of  Gerar 
strove  with  Abraham's  herdmen,  saying,  The  water  is 
ours :  and  he  called  the  name  of  the  well  Esek  ("Conten- 
tion"); because  there  they  contended  with  him.  And 
they  digged  another  well,  and  they  strove  for  that  also ; 
and  he  called  the  name  of  it  Sitnah  ("Enmity").  And 
he  removed  from  thence,  and  digged  another  well ;  and 
for  that  they  strove  not.  So  he  called  the  name  of  it 
Rehoboth  ("Room").  And  from  thence  he  went  up  to 
Beer-sheba.*] 

22  And  it  came  to  pass  at  that  time,  that  Abimelech  and 
Phicol  the  captain  of  his  host  spake  unto   Abraham, 
saying, 

G6d  is  with  thee  in  all  whatsoever  thou  ddest ; 

23  N<5w  therefore  swe*ar  unto  me*  by  G6d  in  this  place, 
That  th<5u  wilt  not  bre*ak  faith  with  me*,  nor  my  kith 

and  kin : 

*  Supplied  in  accordance  with  xxvi.  17-23  and  xxi.  25. 


CIRC,  fjo  B.  C.  287 

After  my  kindness  to  the"e  thou  shalt  do  unto  me, 
And  to  the  land  wherein  thou  hast  dwelt. 

And  Abraham  said,  I  will  swear.    And  Abraham  re-  24,  25 
proved  Abimelech  because  of  the  well  of  water,  which 
Abimelech's  servants  had  violently  taken  away.     And  26 
Abimelech  said,  I  know  not  who  hath  done  this  thing : 
neither  didst  thou  tell  me,  neither  yet  heard  I  of  it,  but 
to-day.     And  Abraham  took  sheep  and  oxen,  and  gave  27 
them  unto  Abimelech ;  and  they  two  made  a  covenant. 
And  Abraham  set  seven  ewe  lambs  of  the  flock  by  them-  28 
selves.     And  Abimelech  said  unto  Abraham,  What  mean  29 
these  seven  ewe  lambs  which  thou  hast  set  by  them- 
selves ?    And  he  said,  These  seven  ewe  lambs  shalt  thou  30 
take  of  my  hand,  that  it  may  be  a  witness  unto  me  that 
I  have  digged  this  well.     And  he  called  it  Shibah  26 — 33 
("Seven  "):  therefore  the  name  of  this  city  is  Beer-sheba 
unto  this  day. 

And  Abraham  sojourned  in  the  land  of  the  Philis-  21 — 34 
tines  many  days. 

THE  STORY  OF  THE  MOUNT  OF  GOD(?).      How   GOD   PROVED 
ABRAHAM.     THE  SACRIFICE  OF  ISAAC. 

And  it  came  to  pass  after  these  things,  that  God  did  22 
prove  Abraham,  and  said  unto  him,  Abraham :  and  he 
said,  Here  am  I.     And  he  said,  Take  now  thy  son,  thine    2 
only  son,  whom  thou  lovest,  even  Isaac,  and  get  thee 

into  the  land  of  ( ),  and  offer  him  there  for  a 

burnt  offering  upon  one  of  the  mountains  which  I  will 
tell  thee  of.     And  Abraham  rose  early  in  the  morning,    3 
and  saddled  his  ass,  and  took  his  two  young  men  with 
him,  and  Isaac  his  son ;  and  he  clave  the  wood  for  the 
burnt  offering,  and  rose  up,  and  went  unto  the  place  of 
which  God  had  told  him.     On  the  third  day  Abraham    4 
lifted  up  his  eyes,   and  saw  the  place  afar  off.     And    5 
Abraham  said  unto  his  young  men,  Abide  ye  here  with 
the  ass,  and  I  and  the  lad  will  go  yonder ;  and  we  will 


288     THE  EPHRA I  MITE  PROPHETIC  NA  RRA  TI VE  E, 

6  worship,  and  come  again  to  you.     And  Abraham  took  the 
wood  of  the  burnt  offering,  and  laid  it  upon  Isaac  his 
son  ;  and  he  took  in  his  hand  the  fire  and  the  knife  ;  and 

7  they  went  both  of  them  together.     And  Isaac  spake  unto 
Abraham  his  father,  and  said,  My  father :  and  he  said, 
Here  am  I,  my  son.     And  he  said,  Behold,  the  fire  and 
the  wood :  but  where  is  the  lamb  for  a  burnt  offering  ? 

8  And  Abraham  said,  God  will  provide  himself  the  lamb 
for  a  burnt  offering,  my  son  :  so  they  went  both  of  them 

9  together.     And  they  came  to  the  place  which  God  had 
told  him  of  ;  and  Abraham  built  the  altar  there,  and  laid 
the  wood  in  order,  and  bound  Isaac  his  son,  and  laid  him 

10  on  the  altar,  upon  the  wood.     And  Abraham  stretched 

1 1  forth  his  hand,  and  took  the  knife  to  slay  his  son.     And 
the  angel  of  God  called  unto  him  out  of  heaven,  and  said, 

12  Abraham,  Abraham  :  and  he  said,  Here  am  I.     And  he 
said,  Lay  not  thine  hand  upon  the  lad,  neither  do  thou 
anything  unto  him:    for  now  I  know  that  thou  fearest 
God,  seeing  thou  hast  not  withheld  thy  son,  thine  only 

13  son,  from  me.      And  Abraham  lifted  up  his  eyes,  and 
looked,   and  behold,  behind  him  a  ram  caught  in  the 
thicket  by  his  horns  :  and  Abraham  went  and  took  the 
ram,  and  offered  him  up  for  a  burnt  offering  in  the  stead 

14  of  his  son.     And  Abraham  called  the  name  of  that  place 
.   .   .   ("God  is  provider  ?"),  as  it  is  said  to  this  day,  In 

19  the  Mount  of  God  it  shall  be  provided.     So  Abraham  re- 
turned unto  his  young  men,  and  they  rose  up  and  went 
together  to  Beer-sheba ;  and  Abraham  dwelt  at   Beer- 
sheba. 

THE  STORY  OF  ISAAC. 

20  And  it  came  to  pass  after  these  things,  that  [Abraham 
sent  and  took  a  wife  for  Isaac  his  son  from  Aram  Nahar- 
aim  ;  and  her  name  was  Rebekah,  the  daughter  of  Beth- 
uel,  the  sister  of  Laban.     And  Bethuel  was  the  son  of 
Nahor,  Abraham's  brother. 


CIRC.  7jo  £.  C.  28! 

And  Abraham  died,  an  old  man,  and  full  of  years ;  and 
Isaac  his  son  buried  him  in  Beer-sheba.  And  Isaac 
dwelt  in  that  land,  and  was  fruitful.  And  Rebekah 
bare  Isaac  two  sons,  at  one  birth.  And  the  firstborn  was 
rough  and  hairy,  and  she  called  his  name  Esau,  and  the 
younger  .  .  .  and  his  name  was  called  Jacob.] 

THE  STORY  OF  THE  BLESSING  OF  ISAAC.     How  JACOB 

SUPPLANTED    ESAU. 

[And  when  Isaac  was  old,]  he  called  Esau  his  elder  27 — i 
son,  and  said  unto  him,  My  son :  and  he  said  unto  him, 
Here  am  I.     And  he  said,  Behold  now,  I  am  old,  I  know    2 
not  the  day  of  my  death.     Now  therefore  make  me  sav-    4 
oury  meat,  such  as  I  love,  and  bring  it  to  me,  that  I  may 
eat ;  that  my   soul   may  bless   thee  before  I  die.     And    5 
Rebekah  heard  when  Isaac  spake  to  Esau  his  son.     [And 
she  said  to  Jacob,  Behold  thy  father  hath  called  Esau  to 
bless  him  ;  for  I  heard  him  say,]  make  me  savoury  meat,    7 
that  I  may  eat,  and  bless  thee  before  my  death.     Now    8 
therefore,  my  son,   obey  my  voice  according   to    that 
which  I  command  thee.     Go  now  to  the  flock,  and  fetch    9 
me  from  thence  two  good  kids  of  the  goats ;  and  I  will 
make  them  savoury  meat  for  thy  father,  such  as  he  lov- 
eth :  and  thou  shalt  bring  it  to  thy  father,  that  he  may  10 
eat,  so  that  he  may  bless  thee  before  his  death.     And  n 
Jacob  said  to   Rebekah  his  mother,   Behold,  Esau  my 
brother  is  a  hairy  man,  and  I  am  a  smooth  man.     My  12 
father  peradventure  will  feel  me,  and  I  shall  seem  to 
him  as  a  deceiver ;  and  I  shall  bring  a  curse  upon  me, 
and  not  a  blessing.     And  his  mother  said  unto  him,  13 
Upon  me  be  thy  curse,  my  son :  only  obey  my  voice, 
and  go  fetch  me  them.     So  he  went,  and  fetched,  and  14 
brought  them   to  his  mother :    and    his  mother  made 
savoury  meat,  such  as  his  father  loved.     And  she  put  the  16 
skins  of  the  kids  of  the  goats  upon  his  hands,  and  upon 
the  smooth  of  his  neck  :  and  she  gave  the  savoury  meat  1 7 
19 


290     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  E, 

and  the  bread,  which  she  had  prepared,  into  the  hand  of 
1 8    her  son  Jacob.     And  he  came  unto  his  father,  and  said, 

21  My  father  :  and  he  said,  Here  am  I.     And  Isaac  said  unto 
Jacob,  Come  near,  I  pray  thee,  that  I  may  feel  thee,  my 

22  son,  whether  thou  be  my  very  son  Esau  or  not.     And 
Jacob  went  near  unto  Isaac  his  father  ;  and  he  felt  him, 
and  said,  The  voice  is  Jacob's  voice,  but  the  hands  are 

23  the  hands  of  Esau.     And  he  discerned  him  not,  because 
his  hands  were  hairy,  as  his  brother  Esau's  hands  :  so  he 
blessed  him,  [and  said,] 

28  Abiindance  of  dew,  from  the  heavens  thy  God  shall 

affdrd  thee, 

And  the  fatness  of  earth  [from  bene*ath], 
With  plenty  of  cdrn  and  wine  [ ]. 

29  A  Idrd  thou  shalt  be  to  thy  brethren. 

To  the*e  shall  bow  do*wn  all  the  sons  of  thy  mother. 

30^  And  Jacob  was  yet  scarce  gone  out  from  the  presence 
of  Isaac  his  father,  that  Esau  his  brother  came  in  from 

31  his  hunting.  And  he  also  made  savoury  meat,  and 
brought  it  unto  his  father.  [And  Isaac  trembled  very 
exceedingly,  and  said,  Who  then  is  he  that  hath  brought 
me  savoury  meat,  and  I  have  eaten  of  all  and  blessed 
him  before  thou  earnest?  yea,  he  shall  have  the  bless- 

34  ing.]     When   Esau  heard  the  words  of  his  father,   he 
cried  with  an  exceeding  great  and  bitter  cry,  and  said 
unto  his  father,  Bless  me,  even  me  also,  O  my  father. 

35  And  he  said,  Thy  brother  came  with  guile,   and  hath 
36^  taken  away  thy  blessing.     And  he  said,  Hast  thou  not 

37  reserved  a  blessing  for  me  ?    And  Isaac  answered  and 
said  unto  Esau,  Behold,  I  have  made  him  thy  lord,  and 
all  his  brethren  have  I  given  to  him  for  servants ;  and 
with  corn  and  wine  have  I  sustained  him :  and  what  then 

38  shall  I  do  for  thee,  my  son?    And  Esau  said  unto  his 
father,  Is  the  blessing  the  only  one  thou  hast,  my  father  ? 
bless  me,  even  me  also,  O  my  father.     And  Esau  lifted 


CIRC.  7jo  B.  C.  291 

up  his  voice,  and  wept.    And  Isaac  his  father  answered  39 
and  said  unto  him, 

Far  from  the  fatness  of  earth  hencefdrth  *be  thy 

dwelling, 

F£r  from  the  dews  of  the  heavens. 
Subsistence  thou'llt  ga*in  by  thy  swc*rd,  subject  still  40 

to  thy  brdther ; 

But,  struggling  still  to  be  fre*e, 
Shalt  tear  6ff  at  length  his  ydke  from  thy  sh<5ulder. 

And  Esau  said  in  his  heart,  The  days  of  mourning  for  41^ 
my  father  are  at  hand ;    then  will   I  slay  my  brother 
Jacob.     And  the  words  of  Esau  her  elder  son  were  told  42 
to  Rebekah  ;  and  she  sent  and  called  Jacob  her  younger 
son,  and  said  unto  him,  Behold,  thy  brother  Esau,   as 
touching  thee,  doth  comfort  himself  with  the  thought  of 
killing  thee.     Now  therefore,   my  son,  obey  my  voice ;  43 
and  arise,  flee  thou  to  Laban  my  brother,  to   Haran  ;  44 
and  tarry  with  him  a  few  days,  until  thy  brother's  fury 
turn  away. 

THE  STORY  OF  BETHEL.     How  JACOB  ANOINTED  THE 

PILLAR    THERE. 

[So  Jacob  arose  and  fled.]     And  he  lighted  upon  28 — n 
the  [holy]  place,  and  tarried  there  all  night,  because  the 
sun  was  set ;  and  he  took  one  of  the  stones  of  the  place, 
and  put  it  under  his  head,  and  lay  down  in  that  place  to 
sleep.     And  he  dreamed,  and  behold  a  ladder  set  up  on  1 2 
the  earth,  and  the  top  of  it  reached  to  heaven  :  and  behold 
the  angels  of  God  ascending  and  descending  on  it.     And  17 
he  was  afraid,  and  said, 

How  dreadful  a  place  is  thfs  ! 

This  is  naught  else  than  Gdd's  hduse, 

And  this  is  the  ga"te  of  he*aven. 

And  Jacob  rose  up  early  in  the  morning,  and  took  the  18 
stone  that  he  had  put  under  his  head*  and  set  it  up  for  a 


292     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 

20  pillar,  and  poured  oil  upon  the  top  of  it.     And  Jacob 
vowed  a  vow,  saying,  If  God  will  be  with  me,  and  will 
keep  me  in  this  way  that  I  go,  and  will  give  me  bread  to 

21  eat,  and  raiment  to  put  on,  so  that  I  come  again  to  my 

22  father's  house  in  peace,  then  shall  this  stone,  which  I 
have  set  up  for  a  pillar,  be  God's  house  (Beth-el) :  and  of 
all  that  thou  shalt  give  me  I  will  surely  give  the  tenth 
unto  thee. 

THE  STORY  OF  JACOB'S  SERVICE  WITH  LABAN.     How 
LABAN  GAVE  HIM  LEAH  AND  RACHEL  TO  WIFE. 

29       Then  Jacob  went  on  his  journey,  and  came  to  the  land 

of  the  children  of  the  east.     [And  he  came  to  Laban  his 

14^  mother's  brother.]     And  he  abode  with  him  the  space  of 

15  a  month.     And  Laban  said  unto  Jacob,  Because  thou  art 
my    brother,   shouldest    thou    therefore    serve    me    for 

1 6  nought?  tell  me,  what  shall  thy  wages  be?    And  Laban 
had  two  daughters  :  the  name  of  the  elder  was  Leah,  and 

17  the  name  of  the  younger  was  Rachel.     And  Leah's  eyes 
were  weak  ;  but  Rachel  was  beautiful  and  well  favoured. 

1 8  And  Jacob  loved  Rachel ;  and  he  said,  I  will  serve  thee 

19  seven  years   for   Rachel   thy  younger   daughter.      And 
Laban  said,  It  is  better  that  I  give  her  to  thee,  than  that 

20  I  should  give  her  to  another  man  :  abide  with  me.     And 
Jacob  served  seven  years  for  Rachel ;  and  they  seemed 
unto  him  but  a  few  days,  for  the  love  he  had  to  her. 

21  And  Jacob  said  unto  Laban,  Give  me  my  wife,  for  my 

22  days  are  fulfilled,   that   I   may  go  in  unto  her.      And 
Laban  gathered  together  all  the  men  of  the  place,  and 

23  made  a  feast.     And  it  came  to  pass  in  the  evening,  that 
he  took  Leah  his  daughter,  and  brought  her  to  him  ;  and 

25  he  went  in  unto  her.  And  it  came  to  pass  in  the  morn- 
ing that,  behold,  it  was  Leah :  and  he  said  to  Laban, 
What  is  this  thou  hast  done  unto  me?  did  not  I  serve 
with  thee  for  Rachel  ?  wherefore  then  hast  thou  cheated 

27    me?     [And  Laban  said,]  Fulfil  the  [festal]  week  of  this 


CIRC.  7jo  B.  C.  293 

one,  and  we  will  give  thee  the  other  also  for  the  service 
which  thou  shalt  serve  with  me  yet  seven  other  years. 
And  Jacob  did  so,  and  fulfilled  her  week :  and  he  gave  28 
him  Rachel  his  daughter  to  wife.     And  he  went  in  also  30 
unto  Rachel,  and  he  loved  Rachel  more  than  Leah,  and 
served  with  him  yet  seven  other  years. 

THE  STORY  OF  THE  RIVALRY  OF  LEAH  AND  RACHEL. 
HOW  THE  PATRIARCHS  WERE  BORN  AND  NAMED. 

[And  Leah  bare  unto  Jacob  Reuben  and  Simeon,  and 
Levi  and  Judah.] 

And  when  Rachel  saw  that  she  bare  Jacob  no  children,  30 
Rachel  envied  her  sister ;  and  she  said  unto  Jacob,  Give 
me  children,  or  else  I  die.     And  Jacob's  anger  was  kind-    2 
led  against  Rachel :  and  he  said,  Am  I  in  God's  stead, 
who  hath  withheld  from  thee  the  fruit  of  thy  womb  ? 
And  she  said,  Behold  my  maid  Bilhah,  go  in  unto  her ;    3 
that  she  may  bear  upon  my  knees :  and  Jacob  went  in    4^ 
unto  her.     And  Bilhah  conceived,  and  bare  Jacob  a  son.    5 
And  Rachel  said,  God  hath  judged  (dan)  me,  and  hath    6 
also  heard  my  voice,  and  hath  given  me  a  son  :  therefore 
called  she  his  name  Dan.     And  she  conceived  again,  and    7 
[bare  a  son].     And  Rachel  said,  With  wrestlings  of  God    8 
have  I  wrestled  (ntphtal)  with  my  sister,  and  have  pre- 
vailed ;  and  she  called  his  name  Naphtali.     [And  Leah 
also  gave  her  handmaid  Zilpah  to  Jacob.     And  Zilpah 
bare  Gad  and  Asher.     And  Leah  cried  unto  God.]     And  1 7 
God  hearkened  unto  Leah,  and  she  conceived,  and  bare 
Jacob  a  fifth  son.     And  Leah  said,  God  hath  given  me  my  18 
hire  (sachar),  because  I  gave  my  handmaid  to  my  husband: 
so  she  called  his  name  Issachar.     And  Leah  conceived  19 
again,  and  bare  a  sixth  son  to  Jacob.     And  Leah  said,  20 
God  hath  endowed  me  with  a  good  dowry  (zebed) ;  and 
she  called  his  name  Zebulun,     [And  Rachel  also  cried 
unto  God.]     And  God  hearkened  to  her.     And  she  con-  22^ 
ceived,  and  bare  a  son :  and  said,  God  hath  taken  away  23 
(asaph)  my  reproach  :  so  she  called  his  name  Joseph.  24 


294     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 
THE  STORY  OF  JACOB'S  SERVICE  WITH  LABAN.     How  GOD 

GAVE    HIM    THE    WEALTH    OF    THE    SYRIAN. 

26  [And  Jacob  said  unto  Laban,]  Give  me  my  wives  and 
my  children  for  whom  I  have  served  thee,  and  let  me  go  : 
for  thou  knowest  my  service  wherewith  I  have  served 

28  thee.  And  he  said,  Appoint  me  thy  wages,  and  I  will 
give  it.  [Whatsoever  thou  shalt  ask  me  I  will  give,  if 
thou  wilt  tarry]  and  keep  [the  flock.  And  Jacob  said,] 

32  I  will  pass  through  all  thy  flock  to-day,  removing  from 
thence  every  speckled  and  spotted  one,  and  every  black 
one  among  the  sheep,   and  the  spotted   and   speckled 

33  among  the  goats  :  and  it  shall  be  my  hire.     So  shall  my 
righteousness  answer  for  me  hereafter,  when  thou  shalt 
come  concerning  my  hire  that  is  before  thee  :  every  one 
that  is  not  speckled  and  spotted  among  the  goats,  and 
black  among  the  sheep,  that  [if  found]  with  me  shall 
be  counted  stolen.     [And  Laban  said,  So  let  it  be ;  the 
speckled  shall  be  thy  wages.     So  Jacob  separated  the 
flock,  and  he  set  the  speckled  and  spotted  by  themselves 
for  his  own,  and  the  white  by  themselves  for  Laban. 
But  he  set  the  faces  of  the  white  toward  the  speckled  and 

38^  spotted  in  the  flock  of  Laban,*]  at  the  watering  troughs 
where  the  flocks  came  to  drink ;  for  they  rutted  when 
they  came  to  drink.  [So  all  the  flock  bare  speckled  and 
spotted.  And  when  Laban  saw  that  all  the  flock  bare 
speckled  and  spotted,  he  was  very  wroth,  and  said  to 
Jacob,  Thy  wages  are  too  much.  Be  content,  and  take 
the  ringstraked  and  the  black  only.  And  Jacob  said,  I 
will  serve  thee  for  the  ringstraked  and  the  black.  And 
again  he  separated  the  flock,  and  set  the  white  and 
speckled  by  themselves  for  Laban,  and  the  ringstraked 

40^  and  the  black  by  themselves  for  his  own.]  And  he  set 
the  faces  of  the  flocks  toward  the  ringstraked  and  all  the 
black  in  the  flock  of  Laban.  [So  all  the  flock  bare  ring- 
straked and  black.] 

*  Supplied  from  xxxi.  7-9. 


CIRC.  730  B.  C.  295 

THE  STORY  OF  JACOB'S  RETURN,  AND  THE  COVENANT 
AT  GILEAD. 

And  Jacob  beheld  the  countenance  of  Laban,  and,  31 — 2 
behold,  it  was  not  toward  him  as  before  time.    And  Jacob    4 
sent  and  called  Rachel  and  Leah  to  the  field  unto  his 
flock,  and  said  unto  them,  I  see  your  father's  counten-    5 
ance,  that  it  is  not  toward  me  as  beforetime  ;  but  the  God 
of  my  father  hath  been  with  me.     And  ye  know  that    6 
with  all  my  power  I  have  served  your  father.     And  your    7 
father  hath  deceived  me,  and  changed  my  wages  ten 
times ;  but  God  suffered  him  not  to  hurt  me.   If  he  said  thus,    8 
The  speckled  shall  be  thy  wages  ;  then  all  the  flock  bare 
speckled :  and  if  he  said  thus,  The  ringstraked  shall  be 
thy  wages ;  then  bare  all  the  flock  ringstraked.     Thus    9 
God  hath  taken  away  the  cattle  of  your  father,  and  given 
them  to  me.     And  it  came  to  pass  at  that  time,  that  I  10 
lifted  up  my  eyes,  and  saw  in  a  dream,     ....     and,  1 1 
behold,  the  angel  of  God  said  unto  me  in  the  dream,  Jacob  : 
and  I  said,  Here  am  I.    And  he  said,  I  am  the  God  of  Beth-  13 
el,  where  thou  anointedst  a  pillar,  where  thou  vowedst  a 
vow  unto  me  :  now  arise,  get  thee  out  from  this  land,  and 
return  unto  the  land  of  thy  nativity.     And  Rachel  and  14 
Leah  answered  and  said  unto  him,  Is  there  yet  any  por- 
tion or  inheritance  for  us  in  our  father's  house  ?    Are  we  1 5 
not  counted  of  him  strangers  ?  for  he  Jiath  sold  us,  and 
hath  also  quite  devoured  the  price  paid  for  us.     For  all  16 
the  riches  which  God  hath  taken  away  from  our  father, 
that  is  ours  and  our  children's :  now  then,  whatsoever 
God  hath  said  unto  thee,  do.     Then  Jacob  rose  up,  and  17 
set  his  sons  and  his  wives  upon  the  camels ;  and  he  car-  18 
ried  away  all  his  cattle.     Now  Laban  was  gone  to  shear  19 
his  sheep  :  and  Rachel  stole  the  teraphim  that  were  her 
father's.     And  Jacob  stole  away  unawares  to  Laban  the  20 
Syrian,  in  that  he  told  him  not  that  he  fled.     So  he  fled  2 1 
with  all  that  he  had  ;  and  set  his  face  toward  the  moun- 
tain of  Gilead. 


296     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 

22  And  it  was  told  Laban  on  the  third  day  that  Jacob 

23  was  fled.     And  he  took  his  brethren  with  him,  and  pur- 
sued after  him  seven  days'  journey ;   and  he   overtook 

24  him  in  the  mountain  of  Gilead.     And  God  came  to  Laban 
the  Syrian  in  a  dream  of  the  night,  and  said  unto  him, 
Take  heed  to  thyself  that  thou  speak  not  to  Jacob  either 

26    good  or  bad.     And  Laban  said  to  Jacob  : 

What  hast  thou  done,  that  thou  stdlest  away, 
And  didst  be"ar  off  my  daughters,  as  captives  of  the 
sword  ? 

28  Nor  siifferedst  me  to  kiss  my  sons  and  my  daughters  ? 
Now  hast  thou  acted  in  fdlly. 

29  It  is  in  the  power  of  my  hand  to  do  you  hurt :  but  the 
God  of  your  father  spake  unto  me  yesternight,  saying, 
Take  heed  to  thyself  that  thou  speak  not  to  Jacob  either 

30  good  or  bad.      And  now,  if  thou  must  by  all  means  be 
gone,  because  thou  sore  longedst  after  thy  father's  house, 

32  yet  wherefore  hast  thou  stolen  my  gods?      And  he  said, 
With  whomsoever  thou   findest   thy  gods,  he   shall  not 
live :  before   our  brethren   discern   thou   what   is   thine 
with  me,  and  take  it  to  thee.     For  Jacob  knew  not  that 

33  Rachel  had  stolen  them.     And  Laban  went  into  Jacob's 
tent,  and  into  Leah's  tent ;  but  he  found  them  not.     And 
he  went  out  of  Leah's  tent,  and  entered  into  Rachel's 

34  tent.     Now   Rachel   had  taken   the   teraphim,   and   put 
them  in  the  camel's  furniture,  and  sat  upon  them.     And 
Laban   felt   about   all   the   tent,    but    found    them   not. 

35  And  she  said  to  her  father,  Let  not  my  lord  be  angry 
that  I  cannot  rise  up  before  thee ;    for  the  manner  of 
women  is  upon  me.     And  he  searched,  but  found  not  the 

36  teraphim.     And  Jacob  was  wroth,  and  chode  with  Laban: 
and  Jacob  answered,  and  said  to  Laban, 

What  is  my  trespass  ?  what  is  my  sin  ? 

37  That  thou  hast  pursued  me,  and  ransacked  my  stuff? 
What  hast  thou  found  of  all  thy  belongings  ? 


CIRC.  750  B.  C.  297 

Set  it  down  he*re  before  my  kin  and  thy  kin, 
And  they  shall  be  judge  between  us. 

This  twenty  years  I  have  been  with  thee,  38 

Thy  e*wes   and   thy   she-goats   have   not  cast  their 

ydung ; 

Nor  eVer  a  ram  of  thy  fldck  have  I  eaten. 
The  torn  of  beasts  I  brought  not  to  thee  :  39 

I  bare  its  loss  ;  of  my  hand  thou  didst  claim  it, 
Whether  stolen  by  day,  or  stolen  by  night. 

Thus  was  I  ;  by  day,  consumed  of  the  he*at,  40 

By  night,  of  the  frdst ;  while  my  sle*ep  fled  mine  e"yes. 

These  twenty  years  have  I  been  in  thy  hduse  :  41 

Fourteen  years  I  served  for  thy  daughters, 

And  six  years  I  served  for  thy  fldck. 

And  th<5u  hast  altered  my  wages  ten  times. 

But  for  my  father's  God,  God  of  Abraham,  42 

And  had  not  the  Fe*ar  of  Isaac  been  with  me, 

Even  now  thou  hadst  se*nt  me  empty  away. 

Mine  affliction,  and  t<5il  of  my  hands  God  hath  s£en, 

And  rebuked  thee  last  night. 

And    Jacob    took  a  stone  and  set  it  up  for  a  pillar.  45 
And  Laban  [made  a  cairn  and]  called  it  Jegar-sahadutha  47 
(In  Aramaic,  Cairn  of  Witness),  but  Jacob  called  it  Gal- 
eed    (i.  e.  Gilead,  as  if  =  gal  <£/,    Cairn    of   Witness  in 
Hebrew).     And  Laban  said  to  Jacob  :  51 

Behold,  and  see  this  cairn, 

Which  I  have  cast  lip  between  me  and  the"e. 

Witness  (ed)  shall  be  this  cairn  (gal)  52 

That  I  pass  not  over  this  cairn  unto  the*e, 

And  that  th<5u  pass  not  over  to  me  for  harm. 

Abraham's  Gdd  be  judge  between  us.  53 

And  Jacob  sware  by  the  Fear  of  his  father  Isaac.     And  54 
Jacob  offered  a  sacrifice  in  the  mountain,  and  called  his 


298     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 

brethren  to  eat  bread :  and  they  did  eat  bread,  and 
55  tarried  all  night  in  the  mountain.  And  early  in  the 
morning  Laban  rose  up,  and  kissed  his  sons  and  his 
daughters,  and  blessed  them  :  and  Laban  departed,  and 
returned  unto  his  place. 

THE  STORY  OF  MAHANAIM  AND  PENIEL     How  JACOB  MET 

ESAU    AGAIN    IN    PEACE. 

32       And  Jacob  went  on  his  way,  and  the  angels  of  God 

2    met  him.     And  Jacob  said  when  he  saw  them,  This  is 

God's  host :  and  he  called  the  name  of  that  place  Mahan- 

130  aim  (Two  Hosts).  And  he  lodged  there  that  night. 
[And  Jacob  sent  a  gift  unto  Esau  his  brother  from 

3,  22  Mahanaim]  unto  the  field  of  Edom.  And  he  took  [his 
household]  and  passed  over  the  ford  of  Jabboq.  [  .  .  .  ] 

30  And  Jacob  called  the  name  of  the  place  Peniel  (Face  of 
God) :  for,  said  he,  I  have  seen  God  face  to  face,  and  my 

life  is  preserved 

[And,  behold,  Esau  came  to  meet  him,  and  when  he 

33 — 4^  saw  him,]  he  fell  on  his  neck,  and  kissed  him  :  and 
5  they  wept.  And  he  lifted  up  his  eyes,  and  saw  the 
women  and  the  children ;  and  said,  Who  are  these  with 
thee?  And  he  said,  The  children  which  God  hath 
graciously  given  thy  servant.  [And  Esau  said,  Where- 
fore hast  thou  sent  me  a  gift.  Keep  that  which  is  thine. 

ii  And  Jacob  said,]  Take,  I  pray  thee,  my  gift  that  is 
brought  to  thee  ;  because  God  hath  dealt  graciously  with 
me,  and  because  I  have  abundance.  And  he  urged  him, 
and  he  took  it. 

THE  STORY  OF  THE  PILLAR  AND  ALTAR  BY  SHECHEM. 

1 8  So  Jacob  came  in  peace  to  Shechem,  a  city  which  is 
in  the  land  of  Canaan,   and  encamped  before  the  city. 

19  And  he  bought  the  parcel   of  ground,   where  he  had 
spread  his  tent,  at  the  hand  of  the  children  of  Hamor, 

20  Shechem's  father,  for  an  hundred  kesitas.     And  he  set  up 


CIRC.  750  B.  C.  295 

a  pillar  there  and  called  it  El-elohe-Israel  (God,  the  God 
of  Israel). 

THE  STORY  OF  THE  CONQUEST  OF  SHECHEM.     How  JACOB 

AVENGED    HIS  DAUGHTER'S  HONOR  AND  CONQUERED 
THE  CITY. 

And  Dinah  the  daughter  of  Leah  which  she  bare  34 — i 
unto  Jacob,  went  out  to  see  the  daughters  of  the  land. 
[And  Shechem  the  son  of  Hamor  saw  her,]  and  lay  with    2 
her.     And  he  spake  comfortingly  to  the  damsel.     And  3,  4 
Shechem  spake  unto  his  father  Hamor,  saying,  Get  me 
this  damsel  to  wife.     And  Hamor  the  father  of  Shechem    6 
went  out  unto  Jacob  to  commune  with  him.    And  Hamor    8 
communed  with  him,  saying,  The  soul  of  my  son  Shech- 
em longeth  for  your  daughter  :  I  pray  you  give  feer  unto 
him   to  wife.       And    intermarry    with    us ;    give   your    9 
daughters  unto  us,  and  take  our  daughters  unto  you. 
And  ye  shall  dwell  with  us  :  and  the  land  shall  be  before  10 
you  ;  dwell  and  trade  ye  therein,  and  get  you  possessions 
therein.     [And  the  sons  of  Jacob  answered,  and  said,] 
We  cannot  do  this  thing,  to  give  our  sister  to  one  that  is  14 
uncircumcised ;  for  that  were  a  reproach  unto  us :  only  15 
on  this  condition  will  we  consent  unto  you  :  if  ye  will  be 
circumcised  as  we  be ;  then  will  we  give  our  daughters  16 
unto  you,  and  we  will  take  your  daughters  to  us,  and  we 
will  dwell  with  you,  and  we  will  become  one  people. 
But  if  ye  will  not  hearken  unto  us,  to  be  circumcised ;  1 7 
then  will  we  take  our  daughter,  and  we  will  be  gone. 
And   their  words  pleased  Hamor.     And  Hamor  and  18,  20 
Shechem  his  son  came  unto  the  gate  of  their  city,  and 
communed  with  the  men  of  their  city,  saying,  These  men  2 1 
are  peaceable  with  us ;  therefore  let  them  dwell  in  the 
land,  and  trade  therein ;  for,  behold,  the  land  is  large 
enough  for  them ;  let  us  take  their  daughters  to  us  for 
wives,  and  let  us  give  them  our  daughters.     Only  on  this  22 
condition  will  the  men  consent  unto  us  to  dwell  with  us, 


300     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 

to  become  one  people,  if  we  be  circumcised,  as  they  are 

24  circumcised.     And  unto  Hamor  and  unto  Shechem  his 
son  hearkened  all  that  went  out  of  the  gate  of  his  city  ; 
all  that  went  out  of  the  gate  of  his  city  were  circumcised. 

25  And  it  came  to  pass  on  the  third  day,  when  they  were 
sore,  that  [Jacob  and  his  people]  came  upon  the  city  all 

27  unsuspecting,  and  slew  them.     The  sons  of  Jacob  came 

28  upon  the  slain,   and  spoiled  the  city.     They  took  their 
flocks  and  their  herds  and  their  asses,  and  that  which  was 

29  in  the  city,  and  that  which  was  in  the  field  ;  and  all  their 
wealth,  and  all  their  little  ones  and  their  wives,  took  they 
captive. 

THE  STORY   OF    THE   ALTAR   AT    BETHEL,  AND   OF   THE  OAK 
OF  DEBORAH.     How  JACOB  CAME  TO  BETHEL,  AND 

DWELT    THERE. 

35  And  God  said  unto  Jacob,  Arise%  go  up  to  Bethel,  and 
dwell  there  :  and  make  there  an  altar  unto  God,  who  ap- 
peared unto  thee  when  thou  fleddest  from  the  face  of 

2  Esau  thy  brother.     Then  Jacob  said  unto  his  household, 
and  to  all  that  were  with  him,  Put  away  the  strange  gods 
that  are  among  you,  and  purify  yourselves,  and  change 

3  your  garments  :  and  let  us  arise,  and  go  up  to  Bethel ; 
and  I  will  make  there  an  altar  unto  God,  who  answered 
me  in  the  day  of  my  distress,  and  was  with  me  in  the 

4  way  which  I  went.     And  they  gave  unto  Jacob  all  the 
strange  gods  which   were  in  their  hand,  and  the  rings 
which  were  in  their  ears  ;  and  Jacob  hid  them  under  the 

5  oak  which  was  by  Shechem.     And  they  journeyed  :  and  a 
terror  from  God  was  upon  the  cities  that  were  round  about 

6  them,  and  they  did  not  pursue  after  Jacob.     And  Jacob 
came  to  Bethel,   he  and  all  the  people  that  were  with 

7  him.     And  he  built  there  an  altar,  and  called  the  place 
El-beth-el  (God  of  Bethel)  :  because  there  God  was  re- 
vealed unto  him,  when  he  fled  from  the  face  of  his 

8  brother.     And   Deborah  Rebekah's  nurse  died,  and  she 


CIRC.  750  B.  C.  301 

was  buried  below  Bethel  under  the  oak :  and  the  name 
of  it  was  called  Allon-bacuth  (Oak  of  Weeping). 

THE  STORY  OF  THE  PILLAR  OF  RACHEL'S  TOMB. 

And  Rachel  died,  and  was  buried  in  the  way  to  Eph-  19 
rath.  And  Jacob  set  up  a  pillar  upon  her  grave :  the  20 
same  is  the  Pillar  of  Rachel's  grave  unto  this  day.. 

THE  STORY  OF  JOSEPH.     How  HE  DREAMED  OF  FUTURE  THINGS, 

AND    HOW,    HIS    BRETHREN    PLOTTING   AGAINST    HIM, 
HE    WAS   STOLEN    BY    THE    MlDIANITES. 

Now  Joseph  was  a  lad,  feeding  the  flock  with  his  37 — 2 
brethren :  and  Joseph  brought  the  evil  report  of  them 
unto  their  father.     And  Joseph  dreamed  a  dream,  and    5 
he  told  it  to  his  brethren.     And  he  said  unto  them,  Hear,    6 
I  pray  you,  this  dream  which  I  have  dreamed :  for,  be-    7 
hold,  we  were  binding  sheaves  in  the  field,  and,  lo,  my 
sheaf  arose,  and  also  stood  upright ;  and,  behold,  your 
sheaves  came  round  about,   and  made  obeisance  to  my 
sheaf. 

And  his  brethren  said  to  him,  8 

Shalt  thou  indeed  re*ign  over  u"s  ? 
Or  shalt  thou  have  the  rtile  over  tis  ? 

And  he  dreamed  yet  another  dream,  and  told  it  to  his    9 
brethren,  and  said,  Behold  I  have  dreamed  yet  a  dream  : 
and,  behold,  the  sun  and  the  moon  and  eleven  stars  made 
obeisance  to  me.     And  he  told  it  to  his  father,  and  to  his  10 
brethren  ;  and  his  father  rebuked  him,  and  said  unto  him, 
What  is  this  dream  that  thou  hast  dreamed  ?     Shall  I  and 
thy  mother  and  thy  brethren  indeed  come  to  bow  down 
ourselves  to  thee  to  the  earth  ?    And  his  brethren  envied  1 1 
him  ;  but  his  father  kept  the  saying  in  mind.     [And  it 
came  to  pass  after  these  things,  that  Jacob  called  Joseph, 
and  said  unto  him,  Joseph.]     And  he  said  to  him,  Here  13^ 
am  I.     And  he  said  to  him,  Go  now,  see  whether  it  be  14 
well  with  thy  brethren,  and  well  with   the  flock ;   and 


302     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 

bring  me  word  again.      [So  Joseph  went  to  find  his 

15  brethren.]     And  a  certain  man  found  him,  and,  behold, 
he  was  wandering  in  the  field :  and  the  man  asked  him, 

1 6  saying,   What  seekest  thou?    And  he  said,  I   seek  my 
brethren :  tell  me,  I  pray  thee,  where  they  are  feeding 

17  [the  flock].    And  the  man  said,  They  are  departed  hence: 
for  I  heard  them  say,  Let  us  go  to  Dothan.     And  Joseph 
went  after  his  brethren,   and  found  them  in  Dothan. 

19  And  they  said  one  to  another,    Behold,   this  dreamer 

20  cometh.     Come  now  therefore,  and  let  us  slay  him,  and 
cast  him  into  one  of  the  pits,  and  we  will  say,  An  evil 
beast  hath  devoured  him :   and  we  shall  see  what  will 

22  become  of  his  dreams.     And   Reuben  said  unto  them, 
Shed  no  blood ;  cast  him  into  this  pit  that  is  in  the  wil- 
derness, but  lay  no  hand  upon  him :  that  he  might  de- 
liver him  out  of  their  hand,  to  restore  him  to  his  father. 

23  And  it  came  to  pass,  when  Joseph  was  come  unto  his 
brethren,  that  they  stript  Joseph  of  his  coat,  and  they 

24  took  him,  and  cast  him  into  the  pit :  and  the  pit  was 

25  empty,  there  was  no  water  in  it.    And  they  sat  down  to 

28  eat  bread.     And  there  passed  by  Midianites,  merchant- 
men ;  and  they  drew  and  lifted  up  Joseph  out  of  the  pit, 

29  and  brought  Joseph  into  Egypt.     And  Reuben  returned 
unto  the  pit ;  and,  behold,  Joseph  was  not  in  the  pit ;  and 

30  he  rent  his  clothes.     And  he  returned  unto  his  brethren, 
and  said,  The  child  is  not ;  and  I,  whither  shall  I  go  ? 

31  And  they  took  Joseph's  coat,  and  killed  a  he-goat,  and 

32  dipped  the  coat  in  the  blood ;    and  they  brought  it  to 
their  father ;  and  said,  This  have  we  found :  know  now 

33  whether  it  be  thy  son's  coat  or  not.     And  he  knew  it,  and 
said,  It  is  my  son's  coat ;  an  evil  beast  hath  devoured 

34  him.     And  Jacob  rent  his  garments,  and  put  sackcloth 
upon  his  loins,  and  mourned  for  his  son  many  days. 

How  JOSEPH  WAS  A  SLAVE  IN  EGYPT,  AND  INTERPRETED 
PHARAOH'S  DREAM. 

36        And  the  Midianites  sold  him  into  Egypt  unto  Potiphar, 


CIRC.  750  B.  C.  303 

a  eunuch  of  Pharaoh's,  the  chief  executioner.  And  39 — 4# 
he  ministered  unto  him.  And  he  left  all  that  he  had  in  6a 
Joseph's  hand. 

And  it  came  to  pass  after  these  things,  that  Pharaoh  40 — 2 
was  wroth  against  his  two  officers,  against  the  chief  of 
the  butlers,  and  against  the  chief  of  the  bakers.     And  he    3 
put  them  in  ward  in  the  house  of  the  chief  executioner. 
And  the  chief  executioner  charged  Joseph  with  them,    4 
and  he  ministered  unto  them  :  and  they  continued  a  sea- 
son in  ward.     And  they  dreamed  a  dream  both  of  them,    5 
each  man  his  dream,  in  one  night,  each  man  according  to 
the  interpretation  of  his  dream.     And  Joseph  came  in    6 
unto  them  in  the  morning,  and  saw  them,  and,  behold, 
they  were  sad.     And  he  asked   Pharaoh's  officers  that    7 
were  with  him  in  ward  in  his  master's  house,  saying, 
Wherefore  look  ye  so  sadly  to-day  ?    And  they  said  unto    8 
him,  We  have  dreamed  a  dream,  and  there  is  none  that 
can  interpret  it.     And  Joseph  said  unto  them,  Do  not  in- 
terpretations belong  to  God?   tell  it  me,    I  pray  you. 
And  the  chief  butler  told  his  dream  to  Joseph,  and  said    9 
to  him, 

In  my  dream,  behdld,  a  vme  was  befo*re  me ; 
And  in  the  vine  were  three  branches :  10 

And  this  seemed  to  biid,  its  bldssoms  shot  f 6*rth  ; 
The  clusters  thereof  ripened  grapes. 

And  Pharaoh's  cup  was  in  my  hand ;   and  I  took  the  1 1 
grapes,  and  pressed  them  into  Pharaoh's  cup,  and  I  gave 
the  cup   into   Pharaoh's  hand.     And  Joseph  said  unto  12 
him,  This  is  the  interpretation  of  it:  the  three  branches  13 
are  three  days  ;  within  yet  three  days  shall  Pharaoh  lift 
up  thine  head,  and  restore  thee  unto  thine  office :  and 
thou  shalt  give  Pharaoh's  cup  into  his  hand,  after  the 
former  manner  when  thou  wast  his  butler.     But  have  14 
me  in  thy  remembrance  when  it  shall  be  well  with  thee, 
and  shew  kindness,  I  pray  thee,  unto  me,  and  make  men- 
tion of  me  unto  Pharaoh,  and  bring  me  out  of  this  house: 


304     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 

15  for  indeed  I  was  stolen  away  out  of  the   land   of  the 

1 6  Hebrews.     When  the  chief  baker  saw  that  the  interpre- 
tation was   good,   he   said   unto   Joseph,   I   also  was  in 
my  dream,  and,  behold,  three   baskets   of  white   bread 

17  were  on  my  head:  and  in  the  uppermost  basket  there 
was  of  all  manner  of  bakemeats  for  Pharaoh ;  and  the 
birds  did  eat  them  out  of  the   basket  upon   my   head. 

1 8  And  Joseph  answered  and  said,  This  is  the  interpretation 

19  thereof:  the  three   baskets  are   three   days;  within  yet 
three  days  shall  Pharaoh  lift  up  thy  head  from  off  thee, 
and  shall  hang  thee  on  a  tree ;  and  the  birds  shall  eat  thy 

20  flesh  from  off  thee.     And  it  came  to  pass  the  third  day, 
which  was  Pharaoh's  birthday,  that  he  made  a  feast  unto 
all  his  servants :  and  he  lifted  up  the  head  of  the  chief 
butler  and  the  head  of  the  chief  baker  among  his  serv- 

2 1  ants.     For  he  restored  the  chief  butler  unto  his  butlership 

22  again  ;  and  he  gave  the  cup  into  Pharaoh's  hand  :  but  he 
hanged  the  chief  baker :  as  Joseph  had  interpreted  to 

23  them.     Yet  did  not  the  chief  butler  remember  Joseph, 
but  forgat  him. 

4:1       And  it  came  to  pass  at  the  end  of  two  full  years,  that 
Pharaoh  dreamed :  and,  behold,  he   stood  by  the  river. 

2  And,  behold,  there  came  up  out  of  the  river  seven  kine, 
well  favoured  and  fat  fleshed ;  and  they  fed  in  the  reed- 

3  grass.     And,  behold,  seven  other  kine  came  up  after  them 
out  of  the  river,  ill  favoured  and  leanfleshed ;  and  stood 

4  by  the  other  kine  upon  the  brink  of  the  river.     And  the 
ill  favoured  and  leanfleshed  kine  did  eat  up  the  seven 

5  well  favoured  and  fat  kine.     So  Pharaoh  awoke.    And  he 
slept  and  dreamed  a  second  time :    and,  behold,  seven 
ears  of  corn  came  up  upon  one  stalk,  rank  and  good. 

6  And,  behold,  seven  ears,  thin  and  blasted  with  the  east 

7  wind,  sprung  up  after  them.     And  the  thin  ears  swal- 
lowed up  the  seven  rank  and  full  ears.     And  Pharaoh 

8  awoke,  and,  behold,  it  was  a  dream.     And  it  came  to  pass 
in  the  morning  that  his  spirit  was  troubled  ;  and  he  sent 
and  called  for  all  the  magicians  of  Egypt,  and  all  the 


CIRC.  750  B.  C.  305 

wise  men  thereof :  and  Pharaoh  told  them  his  dream  ; 
but  there  was  none  that  could  interpret  them  unto  Pha- 
raoh.    Then  spake  the  chief  butler  unto  Pharaoh,  saying,    9 
I  do  remember  my  faults  this  day:  Pharaoh  was  wroth  10 
with  his  servants,  and  put  them  in  ward  in  the  house  of 
the  chief  executioner,  me  and  the  chief  baker :  and  we  1 1 
dreamed  a  dream  in  one  night,  I  and  he ;  we  dreamed 
each  man  according  to  the  interpretation  of  his  dream. 
And  there  was  with  us  there  a  young  man,  an  Hebrew,  12 
servant   to    the   chief   executioner ;    and    we   told    him, 
and  he  interpreted  to  us  our  dreams ;  to  each  man  ac- 
cording to  his  dream  he  did  interpret.     And  it  came  to  1 3 
pass,  as  he  interpreted  to  us,  so  it  was ;  I  was  restored 
unto  mine  office,  and  he  was  hanged.    Then  Pharaoh  sent  14 
and  called  Joseph,  and  he  shaved  himself,  and  changed 
his  raiment,  and  came  in  unto  Pharaoh.     And  Pharaoh  15 
said  unto  Joseph,  I  have  dreamed  a  dream,  and  there  is 
none  that  can  interpret  it :  and  I  have  heard  say  of  thee, 
that  when  thou  hearest  a  dream  thou  canst  interpret  it. 
And  Joseph  answered  Pharaoh,  saying,  It  is  not  in  me :  16 
God  shall  give  Pharaoh  an  answer  of  peace.     And  Pha-  1 7 
raoh  spake  unto  Joseph,  In  my  dream,  behold,  I  stood 
upon  the  brink  of  the  river :  and,  behold,  there  came  up  18 
out  of  the  river  seven  kine,  fatfleshed  and  well  favoured  ; 
and  they  fed  in  the  reed-grass  :  and,  behold,  seven  other  19 
kine  came  up  after  them,  poor  and  very  ill  favoured  and 
leanfleshed,  such  as  I  never  saw  in  all  the  land  of  Egypt 
for  badness :  and  the  lean  and  ill  favoured  kine  did  eat  20 
up  the  first  seven  fat  kine  :  and  when  they  had  eaten  2 1 
them   up,   it  could  not  be  known  that  they  had  eaten 
them ;  but  they  were  still  ill  favoured,  as  at  the  begin- 
ning.   So  I  awoke.    And  I  saw  in  my  dream,  and,  behold,  22 
seven  ears  came  up  upon  one  stalk,  full  and  good  :  and,  23 
behold,  seven  ears,  withered,  thin,  [and]  blasted  with  the 
east  wind,  sprung  up  after  them  :  and  the  thin  ears  swal-  24 
lowed  up  the  seven  good  ears :  and  I  told  it  unto  the 
magicians ;  but  there  was  none  that  could  declare  it  to 

20 


306     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 

25  me.     And  Joseph  said  unto  Pharaoh,  The  dream  of  Pha- 
raoh is  one :  what  God  is  about  to  do  he  hath  declared 

26  unto  Pharaoh.     The  seven  good  kine  are   seven  years; 
and  the  seven  good  ears  are  seven  years :  the  dream  is 

27  one.     And  the  seven  lean  and  ill  favoured  kine  that  came 
up  after  them  are  seven  years,  and  also  the  seven  empty 
ears  blasted  with  the  east  wind ;    they  shall  be  seven 

28  years  of  famine.     That  is  the  thing  which  I  spake  unto 
Pharaoh  :  what  God  is  about  to  do  he  hath  shewed  unto 

29  Pharaoh.     Behold,  there  come  seven  years  of  great  plenty 

30  throughout  all  the  land  of  Egypt :  and  there  shall  arise 
after  them  seven  years  of  famine ;  and  all  the  plenty 
shall  be  forgotten  in  the  land  of  Egypt ;  and  the  famine 

32  shall  consume  the  land.     And  for  that  the  dream  was 
doubled  unto  Pharaoh  twice,  it  is  because  the  thing  is 
established  by  God,  and  God  will  shortly  bring  it  to  pass. 

33  Now  therefore  let  Pharaoh  look  out  a  man  discreet  and 

34  wise,  and  set  him  over  the  land  of  Egypt.     And  let  him 
appoint  overseers  over  the  land,  and  take  up  the  fifth 
part  of  the  land  of  Egypt  in  the  seven  plenteous  years. 

350  And  let  them  gather  all  the  food  of  these  good  years  that 

36  come.     And  the  food  shall  be  for  a  store  to  the  land 
against  the  seven  years  of  famine,  which  shall  be  in  the 
land  of  Egypt ;  that   the  land  perish  not   through  the 

37  famine.     And  the  thing  was  good  in  the  eyes  of   Pha- 

38  raoh,  and  in  the  eyes  of  all  his  servants.     And  Pharaoh 
said  unto  his  servants,  Can  we  find  such  a  one  as  this,  a 

39  man  in  whom  the  spirit  of  God  is  ?    And  Pharaoh  said 
unto  Joseph,  Forasmuch  as  God  hath  shewed  thee  all 

40  this,  there  is  none  so  discreet  and  wise  as  thou :  thou 
shalt  be  over  my  house,  and  according  unto  thy  word 
shall  all  my  people  be  ruled  :  only  in  the  throne  will  I  be 

47    greater  than  thou.     And  in  the  seven  plenteous  years 

49  the  earth  brought  forth  by  handfuls.     And  Joseph  laid 
up  corn  as  the  sand  of  the  sea,  very  much,  until  he  left 

50  numbering;    for  it   was   without   number.      And    unto 
Joseph  were  born  two  sons  before  the  year  of  famine 


CIRC.  750  B.  C.  307 

came.     And  Joseph  called  the  name  of  the  firstborn  Man-  5 1 
asseh  (Making  to  forget) :  For,  [said  he,]  God  hath  made 
me  forget  all  my  toil,  and  all  my  father's  house.    And  the  5  2 
name  of  the   second  called   he   Ephraim  (Fruitfumess) : 
For  God  hath  made  me  fruitful  in  the  land  of  my  afflic- 
tion.    And  the  seven  years  of  plenty,  that  was  in  the  land  53 
of  Egypt,  came  to  an  end.     And  there  was  famine  in  all  54^ 
lands  ;  but  in  all  the  land  of  Egypt  there  was  bread.     And  56^7 
the  famine  was  over  all  the  face  of  the  earth.     And  all  57 
countries  came  into  Egypt  to  Joseph  for  to  buy  corn  :  be- 
cause the  famine  was  sore  in  all  the  earth. 

How  JOSEPH'S  DREAMS  CAME  TO  PASS. 

Now  Jacob  saw  that  there  was  corn  in  Egypt,  and  42 
Jacob  said  unto  his  sons,  Why  do  ye  look  one  upon  an- 
other ?    And  he  said,  Behold,  I  have  heard  that  there  is    2 
corn  in  Egypt :  get  you  down  thither,  and  buy  for  us  from 
thence ;  that  we  may  live,  and  not  die.      And  Joseph's    3 
ten  brethren  went  down  to  buy  corn  from  Egypt.     But    4 
Benjamin,  Joseph's  brother,  Jacob  sent  not  with  his  breth- 
ren.    And  Joseph  was  the  governor  over  the  land  ;  and    6 
Joseph's  brethren  came,  and  bowed  down  themselves  to 
him  with  their  faces  to  the  earth.     And  Joseph  knew  his    8 
brethren,  but  they  knew  not  him.     And  Joseph  remem-    90 
bered  the  dreams  which  he  dreamed  of  them ;  and  he  spake    *jb 
roughly  with  them  ;  and  said  unto  them,  Ye  are  spies  ;  to    9// 
see  the  nakedness  of  the  land  ye  are  come.    And  they  said  10 
unto  him,  Nay,  my  lord,  but  to  buy  food  are  thy  servants 
come.     We  are  all  one  man's  sons  ;  we  are  true  men,  thy  1 1 
servants  are  no  spies.     And  he  said  unto  them,  Nay,  but  1 2 
to  see  the  nakedness  of  the  land  are  ye  come.     And  they  13 
said,  We  thy  servants  are  twelve  brethren,  the  sons  of  one 
man  in  the  land  of  Canaan  ;  and,  behold,  the  youngest  is 
this  day  with  our  father,  and  one  is  not.     And  Joseph  said  14 
unto  them,  That  is  it  that  I  spake  unto  you,  saying,  Ye 
are  spies  :  hereby  ye  shall  be  proved  :  by  the  life  of  Pha-  15 
raoh  ye  shall  not  go  forth  hence,  except  your  youngest 


308     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 

1 6  brother  come  hither.     Send  one  of  you,  and  let  him  fetch 
your  brother,  and  ye  shall  be  bound,  that  your  words  may 
be  proved,  whether  there  be  truth  in  you  :  or  else  by  the 

1 7  life  of  Pharaoh  surely  ye  are  spies.     And  he  put   them 

1 8  all  together  into  ward  three  days.     And  Joseph  said  unto 

19  them  the  third  day,  This  do,  and  live  ;  for  I  fear  God  :  if 
ye  be  true  men,  let  one  of  your  brethren  be  bound   in 
your  prison  house  ;  but  go  ye,  carry  corn  for  the  famine 

20  of  your  houses  :  and  bring  your  youngest  brother  unto 
me  ;  so  shall  your  words  be  verified,  and  ye  shall  not  die. 

21  And  they  did  so.     And  they  said  one  to  another, 

We  are  verily  guilty  concerning  our  brdther, 
In  that  we  saw  the  distress  of  his  soul, 
Whe"n  he  besought  us,  and  we"  would  not  hear ; 
Therefore  is  this  distress  come  upon  us. 

22  And  Reuben  answered  them,  saying,  Spake  I  not  unto 
you,  saying,  Do  not  sin  against  the  child  ;  and  ye  would 
not  hear?  therefore  also,  behold,  his  blood  is  required. 

23  And  they  knew  not  that  Joseph  understood  them  ;  for 

24  there  was  an  interpreter  between  them.     And  he  turned 
himself  about  from  them,  and  wept ;  and  he  returned  to 
them,  and  spake  to  them,  and  took  Simeon  from  among 

25  them,  and  bound  him  before  their  eyes.     Then  Joseph 
commanded  to  fill  their  vessels  with  corn,  and  to  restore 
every  man's  money  into  his  sack,  and  to  give  them  pro- 
vision for  the  way :   and  thus  was  it  done   unto  them. 

26  And  they  laded  their  asses  with  their  corn,  and  departed 

29  thence.     And  they  came  unto  Jacob  their  father  unto  the 
land  of  Canaan,  and  told  him  all  that  had  befallen  them  ; 

30  saying,  The  man,  the  lord  of   the  land,  spake  roughly 

31  with  us,  and  took  us  for  spies  of  the  country.     And  we 

32  said  unto  him,  We  are  true  men  ;  we  are  no  spies  :  we  be 
twelve  brethren,  sons  of  our  father ;  one  is  not,  and  the 
youngest  is  this  day  with  our  father  in  the  land  of  Ca- 

33  naan.     And  the  man,  the  lord  of  the  land,  said  unto  us, 
Hereby  shall  I  know  that  ye  are  true  men ;  leave  one  of 


CIRC,  rso  B.  C.  309 

your  brethren  with  me,  and  take  [corn  for]  the  famine 
of  your  houses,  and  go  your  way  :  and  bring  your  young- 
est brother  unto  me  :  then  shall  I  know  that  ye  are  no  34 
spies,  but  that  ye  are  true  men :  so  will  I  deliver  you 
your  brother,  and  ye  shall  traffick  in  the  land.     And  it  35 
came  to  pass  as  they  emptied  their  sacks,  that,  behold, 
every  man's  bundle  of  money  was  in  his  sack  :  and  when 
they  and  their  father  saw  their  bundles  of  money,  they 
were  afraid ;  and  their  heart  failed  them,  and  they  turned  28^ 
trembling  one  to  another,  saying,  What  is  this  that  God 
hath  done  unto  us  ?    And  Jacob  their  father  said  unto  36 
them,  Me  have  ye  bereaved  of  my  children  :  Joseph  is 
not,  and  Simeon  is  not,  and  ye  will  take  Benjamin  away : 
all  these  things  are  against  me.     And  Reuben  spake  unto  37 
his  father,  saying,  Slay  my  two  sons,  if  I  bring  him  not 
to  thee  :  deliver  him  into  my  hand,  and  I  will  bring  him 
to  thee  again.     [And  Jacob  said,  If  it  be  so,  go,  and  Ben- 
jamin shall  go  with  you,]  and  El-Shaddai  give  you  43 — 14 
mercy  before  the  man,  that  he  may  release  unto  you  your 
other  brother  and  Benjamin.     And  if  I  be  bereaved  of 
my  children,  I  am  bereaved. 

[So  the  men  departed,  and  came  again  to  Joseph. 
And  when  Joseph  saw  Benjamin  with  them,  his  heart 
was  moved  toward  his  brethren,  and  he  determined  to 
make  himself  known  to  them.] 

How  JOSEPH  REVEALED  HIMSELF  TO  HIS  BRETHREN. 

And  he  brought  Simeon  out  unto  them  [and  sent  away  23^ 
all  his  servants].     And  there  stood  no  man  with  him,  45 — 1£ 
while   Joseph   made  himself  known  unto  his  brethren. 
And  he  wept  aloud :  and  the  Egyptians  heard,  and  the    2 
house   of   Pharaoh   heard.      And   Joseph   said  unto  his    3 
brethren,  I  am  Joseph  ;  doth  my  father  yet  live  ?    And  his 
brethren  could  not  answer  him  ;  for  they  were  troubled 
at  his  presence.     [And  Joseph  saw  that  they  remembered 
their  fault,  and  were  afraid,  and  he  reassured  them,  and 
said,  Be  not  troubled,]  nor  angry  with  yourselves,   for    $Z> 


310     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  E, 

6  God  did  send  me  before  you  to  preserve  life.     For  these 
two  years  hath  the  famine  been  in  the  land :  and  there  are 
yet  five  years,  in  the  which  there  shall  be  neither  plowing" 

7  nor  harvest.     And  God  sent  me  before  you  to  preserve 
you  a  remnant  in  the  earth,  and  to  keep  alive  for  you  a 

8  great   survival.      So   now   it   was  not  you  who  sent  me 
hither,  but  God :  and  he  hath  made  me  a  father  to  Pha- 
raoh, and  lord  of  all  his  house,  and  ruler  over  all  the  land 

9  of  Egypt.     Haste  ye,  and  go  up  to  my  father,  and  say 
unto  him,  Thus  saith  thy  son  Joseph,  God  hath  made  me 

1 1  lord  of  all  Egypt :  come  down  unto  me,  tarry  not :  and 
there  will  I  nourish  thee  ;  for  there  are  yet  five  years  of 
famine  ;  lest  thou  come  to  poverty,  thou,  and  thy  house- 

1 2  hold,  and  all  that  thou  hast.     And,  behold,  your  eyes  see, 
and  the  eyes  of  my  brother  Benjamin,  that  it  is  my 

15  mouth  that  speaketh  unto  you.     And  he  kissed  all  his 
brethren,  and  wept  upon  them  :  and  after  that  his  breth- 
ren talked  with  him. 

1 6  And  the  fame  thereof  was  heard  in  Pharaoh's  house, 
saying,  Joseph's  brethren  are  come  :  and  it  pleased  Pha- 

17  raoh  well,   and  his  servants.     And   Pharaoh  said  unto 
Joseph,   Say  unto  thy  brethren,  This  do  ye ;  lade  your 

1 8  beasts,  and  go,  get  you  unto  the  land  of  Canaan ;  and 
take  your  father  and  your  households,  and  come  unto  me: 
and  I  will  give  you  the  good  of  the  land  of  Egypt,  and  ye 

2\b  shall  eat  the  fat  of  the  land.     And  Joseph  gave  them 

22  wagons,  and  provision  for  the  way.     To  all  of  them  he 
gave  each  man  changes  of  raiment ;  but  to  Benjamin  he 
gave  three  hundred  pieces  of  silver,  and  five  changes  of 

23  raiment.     And  to  his  father  he  sent  after  this  manner ; 
ten  asses  laden  with  the  good  things  of  Egypt,  and  ten 
she-asses  laden  with  corn  and  bread  and  victual  for  his 

24  father  by  the  way.     So  he  sent  his  brethren  away,  and 
they  departed  :  and  he  said  unto  them,  See  that  ye  fall 

25  not  out  by  the  way.     And  they  went  up  out  of  Egypt, 
and  came  into  the  land  of  Canaan  unto  Jacob  their  father. 

26  And  they  told  him,  saying,  Joseph  is  yet  alive,  and  he  is 


CIRC.  750  B.  C.  311 

ruler  over  all  the  land  of  Egypt.     And  his  heart  fainted, 
for  he  believed  them  not.     And  they  told  him  all  the  27 
words  of  Joseph,  which  he  had  said  unto  them  :  and  when 
he  saw  the  wagons  which  Joseph  had  sent  to  carry  him, 
the  spirit  of  Jacob  their  father  revived. 

How  JACOB  CAME  INTO  EGYPT. 

And  [Jacob]  offered  sacrifices  unto  the  God  of  his  46 — 1£ 
father  Isaac.     And  God  spake  unto  Jacob  in  the  visions    2 
of  the  night,  and  said,  Jacob,  Jacob.     And  he  said,  Here 
am  I.     And  he  said,  3 

I  am  God,  the  G6d  of  thy  father ; 

Fe*ar  thou  n<5t  to  go  ddwn  into  Egypt, 

For  I  will  ma*ke  of  thee  the*re  a  great  nation. 

I  will  go  d<5wn  with  thee  into  Egypt,  4 

And  surely  I  also  will  bring  thee  up  the*nce, 
And  Joseph  shall  close  thine  e*yes  in  death. 

So  Jacob  rose  up  from  Beer-sheba :  [and  went  down    5 
into  Egypt  to  Joseph].    And  Joseph  nourished  his  father, 
and   his  brethren,  and  all  his   father's  household   with 
bread,  according  to  the  number  of  their  little  ones. 

THE  BLESSING  OF  JACOB.     How  EPHRAIM  AND  MANASSEH 

RECEIVED    A    PORTION    ABOVE   THEIR    BRETHREN. 

And  it  came  to  pass  after  these  things,  that  one  said  48 
to  Joseph,  Behold,  thy  father  is  sick  :  and  he  took  with 
him  his  two  sons,  Manasseh  and  Ephraim.     And  one  told    2 
Jacob,  and  said,  Behold,  thy  son  Joseph  cometh  unto  thee. 
[And  Jacob  saw  Joseph  and  his  sons,]  and  said,  Who  are 
these?    And  Joseph  said  unto  his  father,  They  are  my    9 
sons,  whom  God  hath  given  me  here.     And  he  brought  io£ 
them  near  unto  him  ;  and  he  kissed  them,  and  embraced 
them.     And  Jacob  said  unto  Joseph,  I  had  not  thought  u 
to  see  thy  face :  and,  lo,  God  hath  let  me  see  thy  seed 
also.     And  Joseph  brought  them  out  from  between  his  12 


312     THE  EPHRAIMITE  PROPHETIC  NARRA  TIVE  £, 

knees  ;  and  he  bowed  himself  with  his  face  to  the  earth. 

15  And  he  blessed  Joseph,  and  said, 

The  God  before  wh6m  my  fathers  walked,  Abraham 

and  Isaac, 
The  God  who  shepherded  my  from  the  first  even 

unto  this  day, 

1 6  The  Angel  who  saved  me  from  every  evil,  bless  the 

lads; 

And  let  my  name  be  named  on  the*m, 
And  the  name  of  my  fathers,  Abraham  and  Isaac  ; 
A  multitude  let  them  become  in  the  land.* 

20  So  he  blessed  them  that  day,  saying,  By  thee  shall 
Israel  bless,  saying,  God  make  thee  as  Ephraim  and  as 

21  Manasseh  :  and  he  set  Ephraim  before  Manasseh.     And 
Jacob  said  unto  Joseph,  Behold,  I  die :  but  God  shall  be 
with  you,   and  bring  you  again  unto  the  land  of  your 

22  fathers.     Moreover  I  have  given   unto   thee   one   ridge 
(Shechem)  above  thy  brethren,  which  I  took  out  of  the 
hand  of  the  Amorite  with  my  sword  and  with  my  bow. 

50 — 15  And  when  Joseph's  brethren  saw  that  their  father 
was  dead,  they  said,  It  may  be  that  Joseph  will  hate  us, 
and  will  fully  requite  us  all  the  evil  which  we  did  unto 

1 6  him.     And  they  sent  a  message  unto  Joseph,  saying,  Thy 

17  father  did  command  before  he  died,  saying,  So  shall  ye 
say  unto  Joseph,  Forgive,  I  pray  thee  now,  the  transgres- 
sion of  thy  brethren,  and  their  sin,  for  that  they  did  unto 
thee  evil  :  and  now,  we  pray  thee,  forgive  the  transgres- 
sion of  the  servants  of  the  God  of  thy  father.      And 

1 8  Joseph  wept  when  they  spake  unto  him.     And  his  breth- 
ren also  went  and  fell  down  before  his  face ;   and  they 

19  said,  Behold,  we  be  thy  servants.     And  Joseph  said  unto 

20  them,  Fear  not  :  for  am  I  in  the  place  of  God  ?    And  as 
for  you,  ye  meant  evil  against  me  ;  but  God  meant  it  for 
good,  to  bring  to  pass,  as  it  is  this  day,  to  save  much  peo- 

*  Cf .  the  rendering  of  Prof.  Briggs,  Biblical  Study \  p.  269,  and  the  remarks  there 
on  the  tristich,  in  illustration  of  which  the  above  passage  is  cited. 


CIRC.  ?jo  B.  C.  313 

pie  alive.     Now  therefore  fear  ye  not :  I  will  nourish  you  21 
and  your  little  ones. 

And  Joseph  dwelt  in  Egypt,  he,  and  his  father's  house  :  22 
And  Joseph  saw  Ephraim's  children  of  the  third  genera-  23 
tion  :  the  children  also  of  Machir  the  son  of  Manasseh 
were  born  upon  Joseph's  knees.     And  Joseph  said  unto  24 
his  brethren,  I  die :   but  God  will  surely  visit  you,  and 
bring  you  up  out  of  this  land  unto  the  land  which  he 
sware  to  Abraham,  to  Isaac,  and  to  Jacob.     And  Joseph  25 
took  an  oath  of  the  children  of  Israel,  saying,  God  will 
surely  visit  you,  and  ye  shall  carry  up  my  bones  from 
hence.     So  Joseph  died,  being  an  hundred  and  ten  years  26 
old  :  and  they  embalmed  him,  and  he  was  put  in  a  coffin 
in  Egypt. 


THE  PRIESTLY  LAWBOOK  P9,  CIRC.     450  B.  C. 

2  40.     THIS  is  THE  GENEALOGY  OF  THE  HEAVEN  AND 

THE  EARTH  IN  THE  BEGINNING  OF 

THEIR  CREATION. 

God  created  the  heaven  and  the  earth.    And  the  earth  1-2 
was  waste  and  void ;  and  darkness  was  upon  the  face  of 
the  abyss  :*  and  the  spirit  of  God  was  brooding  upon  the 
face  of  the  waters.     And  God  said,  Let  there  be  light :  and    3 
there  was  light.     And  God  saw  that  the  light  was  good :    4 
and  God  divided  the  light  from  the  darkness.     And  God    5 
called  the  light  Day,  and  the  darkness  he  called  Night. 
And  there  was  evening  and  there  was  morning,  one  day. 

And  God  said,  Let  there  be  a  dome  in  the  midst  of  the    6 
waters,  and  let  it  be  a  partition  between  the  different  waters. 
And  God  made  the  dome,  and  divided  the  waters  which    7 
were  under  the  dome  from  the  waters  which  were  above 
the  dome :  and  it  was   so.     And  God   called  the  dome    8 
Heaven.f     And  there  was  evening  and  there  was  morning, 
a  second  day. 

And  God  said,  Let  the  waters  under  the  heaven  be    9 
gathered  together  unto  one  place,  and  let  the  dry  land 
appear :   and  it  was   so.      And   God  called  the  dry  land  10 
Earth ;  and  the  gathering  together  of  the  waters  called 

*Heb.  tehom,  a  technical  term  for  the  primeval  ocean  or  hule  filling  all  space. 
Cf.  Appendix  I.  Babylonian  creation  tablet.  After  the  platform  earth  had  been 
founded  on  its  "pillars"  (I  Sam.  ii.  8)  and  the  dome  of  heaven  erected  upon  it,  this 
tehom  is  thereby  divided  into  two  parts  (vs.  6f),  "the  waters  which  are  above  the 
dome,"  perhaps  the  same  as  "the  River  of  God  which  is  full  of  water"  Ps.  Ixv.  9, 
whose  floods  stream  down  when  "the  windows  of  heaven  are  opened  "  Gen.  vii.  n  ; 
and  the  waters  which  are  "  under  the  earth"  (Ex.  xx.  4)  and  which  well  up  in  foun- 
tains, streams  and  bodies  of  water  (Gen.  xlix.  25),  or  overwhelm  the  earth  when  the 
sluice-gates  that  control  it  are  "  broken  up  "  (Gen.  vii.  n  :  Job  xxxviii.  S-n.) 

t  Were  only  the  derivation  from  "  heave  "  admissible  !    In  the  Egyptian  cosmogo- 
ny the  deity  Shu  "heaves"  up  the  vaulted  roof  over  earth.      "Dome"  suggests  a 
hemispherical  idea  not  in  the  Hebrew  word  here  used,  but  presents  the  conception 
better  than  "expanse"  or  "firmament."    Cf.  Job  xxii.  14;  xxvi.  8ff ;  xxxvii.  18. 
315) 


316       THE  PRIESTLY  LA  WBOOK  P*,  CIRC.  450  B.  C. 

1 1  he  Seas :  and  God  saw  that  it  was  good.     And  God  said, 
Let  the  earth  put  forth  verdure,  herb  yielding  seed,  and 
fruit  tree  bearing  fruit  after  its  kind,  wherein  is  the  seed 

1 2  thereof,  upon  the  earth :   and  it  was  so.     And  the  earth 
brought  forth  verdure,  herb  yielding  seed  after  its  kind, 
and  tree  bearing  fruit,  wherein  is  the  seed  thereof,  after 

13  its  kind  :  and  God  saw  that  it  was  good.     And  there  was 
evening  and  there  was  morning,  a  third  day. 

14  And  God  said,  Let  there  be  lights  in  the  dome  of  the 
heaven  to  divide  the  day  from  the  night ;  and  let  them  be 
for  [calendar?]  signs,  and  for  [the  reckoning  of  J  sacred 

15  seasons,  and  for  days  and  years  :  and  let  them  be  for  lights 
in  the  dome  of  the  heaven  to  give  light  upon  the  earth : 

1 6  and  it  was  so.     And  God  made  the  two  great  lights :  the 
greater  light  to  rule  the  day,  and  the  lesser  light  to  rule 

1 7  the  night :  also  the  stars.     And  God  set  them  in  the  dome 

1 8  of  the  heaven  to  give  light  upon  the  earth,  and  to  rule  over 
the  day  and  over  the  night,  and  to  divide  the  light  from  the 

1 9  darkness :  and  God  saw  that  it  was  good.     And  there  was 
evening  and  there  was  morning,  a  fourth  day. 

20  And  God  said,  Let  the  waters  swarm  with  swarms  of 
living  creatures,  and  let  fowl  fly  above  the  earth  in  the 

21  open  dome  of  heaven.     And  God  created  the  great  sea- 
monsters,  and  every  living  creature  that  stirreth,  which 
the  waters   swarmed  with,  after  their  kinds,  and  every 
winged  fowl  after  its  kind  :  and  God  saw  that  it  was  good. 

22  And  God  blessed  them,  saying,  Be  fruitful,  and  multiply 
and  fill  the  waters  in  the  seas,  and  let  fowl  multiply  in 

23  the  earth.     And  there  was  evening  and  there  was  morn- 
ing, a  fifth  day. 

24  And  God  said,  Let  the  earth  bring  forth  the  living  crea- 
ture  after  its  kind,  cattle  and  creeping   thing   and  wild 

25  beast  of  the  earth  after  its  kind :  and  it  was  so.     And  God 
made  the  wild  beast  of  the  earth  after  its  kind,  and  the 
cattle  after  their  kind,  and  every  thing  that  creepeth  upon 
the  ground  after  its  kind  :  and  God  saw  that  it  was  good. 

26  And  God  said,  Let  us  make  man  in  our  image,  after  our 


THE  PRIESTL  Y  LA  WBOOK  P2,  CIRC.  450  B.  C.        317 

likeness :  and  let  them  have  dominion  over  the  fish  of  the 
sea,  and  over  the  fowl  of  the  air,  and  over  the  cattle,  and 
over  every  wild  beast  of  the  earth,  and  over  every  creep- 
ing thing  that  creepeth  upon  the  earth.     And  God  created  27 
man  in  his  own  image,  in  the  image  of  God  created  he 
him  ;  male  and  female  created  he  them.     And  God  blessed  28 
them  :  and  God  said  unto  them,  Be  fruitful  and  multiply 
and  replenish  the  earth  and  subdue  it ;  and  have  domin- 
ion over  the  fish  of  the  sea  and  over  the  fowl  of  the  air 
and  over  every  living  thing  that  creepeth  upon  the  earth. 
And   God  said,  Behold,  I   give  you   every  herb  yielding  29 
seed,  which  is  upon  the  face  of  all  the  earth,  and  every 
tree  in  which  is  the  fruit  of  a  tree  yielding  seed ;  to  you 
it  shall  be  for  meat :  and  to  every  beast  of  the  earth  and  30 
to  every  fowl  of  the  air  and  to  every  thing  that  creepeth 
upon  the  earth,  wherein  there  is  life,  I  give  every  green 
herb  for  meat :  and  it  was  so.     And  God  saw  every  thing  3 1 
that  he  had  made,  and  behold,  it  was  very  good.     And 
there  was  evening  and  there  was  morning,  the  sixth  day. 

So  the  heaven  and  the  earth  were  finished,  and  all  the    2 
host  of  them.     And  on  the  seventh  day  God  finished  his    2 
work  which  he  had  made ;  and  he  rested  on  the  seventh 
day  from  all  his  work  which  he  had  made.     And  God    3 
blessed  the  sever  th  day,  and  hallowed  it :  because  that  in 
it  he  rested  from  all  his  work  which  God  had  made  and 
[so]  created. 

5  i.     THIS  is  THE  BOOK  OF  THE   GENEALOGY  OF  ADAM. 

In  the  day  that  God  created  man,  in  the  likeness  of  God 
made  he  him ;  male  and   female   created  he  them ;  and    2 
blessed  them,  and  called  their  name  Adam,  in  the  day 
when  they  were  created. 

And  Adam  lived  130  years 

and  begat  a  son  in  his  own  likeness,  after  his 
image  ;  and  called  his  name  Seth  :  and  the  days  4 

of  Adam  after  he  begat  Seth  were  800  years 

and  he  begat  sons  and  daughters.      And  all  the  5 


318       THE  PRIESTLY  LA  WBOOK  P\  CIRC.  430  B.  C. 

days  that  Adam  lived  were    -  930  years 

and  he  died. 

6  And  Seth  lived  105  years 

7  and  begat  Enosh  :  and  Seth  lived  after  he  begat 

Enosh    -  807  years 

8  and  begat  sons  and  daughters  :  and  all  the  days 

of  Seth  were  912  years 

and  he  died. 

9  And  Enosh  lived  90  years 

10  and  begat  Kenan :   and  Enosh   lived  after  he 

begat  Kenan  815  years 

1 1  and  begat  sons  and  daughters :  and  all  the  days 

of  Enosh  were       -  905  years 

and  he  died. 

12  And  Kenan  lived  70  years 

13  and  begat  Mahalalel :  and  Kenan  lived  after  he 

begat  Mahalalel  840  years 

14  and  begat  sons  and  daughters  :  and  all  the  days 

of  Kenan  were  910  years 

and  he  died. 

15  And  Mahalalel  lived  65  years 

1 6  and  begat  Jared  :  and  Mahalalel  lived  after  he 

begat  Jared  830  years 

1 7  and  begat  sons  and  daughters  :  and  all  the  days 

of  Mahalalel  were  895  years 

and  he  died. 

1 8  And  Jared  lived  62  years* 

19  and  begat   Enoch:  and  Jared  lived   after  he 

begat  Enoch  785  years 

20  and  begat  sons  and  daughters  :  and  all  the  days 

of  Jared  were  847  years 

and  he  died. 

21  And  Enoch  lived  65  years 

22  and  begat  Methuselah  :  and  Enoch  walked  with 

God  after  he  begat  Methuselah      -  300  years 

23  and  begat  sons  and  daughters  :  and  all  the  days 

*In  vv.  i8ff  the  Sam.  is  followed.    See  p.  108,  note. 


THE  PRIESTLY  LA  WBOOK  P\  CIRC.  450  B.  C.      31d 

of  Enoch  were      •  365  years 

and  Enoch  walked  with  God  :  and  he  was  not ;  24 

for  God  took  him. 

And  Methuselah  lived  67  years  25 

and  begat  Lamech  :  and  Methuselah  lived  after  26 

he  begat  Lamech  653  years 

and  begat  sons  and  daughters  :  and  all  the  days  27 

of  Methuselah  were       -  720  years 

and  he  died. 

And  Lamech  lived     -  53  years  28 

and  begat  [Noah].     And  Lamech  lived  after  he  30 

begat  Noah    -  600  years 

and  begat  sons  and  daughters  :  and  all  the  days  3 1 

of  Lamech  were     -  653  years 

and  he  died. 

And  Noah  was   -  500  years  32 

old :  and  Noah  begat  Shem,  Ham,  and  Japheth. 

6  9.     THIS  is  THE  GENEALOGY  OF  NOAH. 

Noah  was  a  righteous  man,  blameless  in  his  generation  : 
Noah  walked  with  God.      And   Noah  begat  three  sons,  10 
Shem,  Ham  and  Japheth. 

Now  the  earth  grew  corrupt  before  God,  and  the  earth  1 1 
became  filled  with  violence.     And  God  saw  the  earth,  and,  1 2 
behold,  it  was  corrupt ;  for  all  flesh  had  turned  to  corrupt 
ways  upon  the  earth. 

And  God  said  unto  Noah,  I  have  determined  to  make  an  13 
end  of  all  flesh  ;  for  the  earth  is  filled  with  their  violence  ; 
and  behold,  I  will  destroy  them  from  off  the  earth.     Make  14 
thee  an  ark  of  gopher  wood ;  thou  shalt  make  the  ark  of 
compartments,  and  shalt  pitch  it  within  and  without  with 
pitch.     And  this  is  how  thou  shalt  make  it :  the  length  of  15 
the  ark  three  hundred  cubits,  the  breadth  of  it  fifty  cubits, 
and  the  height  of  it  thirty  cubits.    Thou  shalt  make  a  light  16 
for  the  ark  at  the  top  and  shall  finish  it  [accurately]  to  a 
cubit ;  and  the  door  of  the  ark  shalt  thou  set  in  the  side 
thereof ;  with  lower,  second,  and  third  stories  shalt  thou 


320       THE  PRIESTLY  LA  WBOOK  P\  CIRC.  45o  B.  C. 

17  make   it.     And  I,  behold,  I  do  bring  the  flood  upon  the 
earth,  to  destroy  all  flesh,  wherein  is  the  breath  of  life, 
from  under  heaven  ;  every  thing  that  is  in  the  earth  shall 

1 8  expire.     But  I  will  establish  my  covenant  with  thee  ;  and 
thou  shalt  come  into  the  ark,  thou,  and  thy  sons,  and  thy 

19  wife,  and  thy  sons'  wives  with  thee.     And  of  every  living 
thing  of  all  flesh,  two  of  every  sort  shalt  thou  bring  into 
the  ark,  to  keep  them  alive  with  thee  ;  they  shall  be  male 

20  and  female.     Of  the  fowl  after  their  kind,  and  of  the  cat- 
tle after  their  kind,  of  every  creeping  thing  of  the  ground 
after  its  kind,  two  of  every  sort  shall  come  unto  thee,  to 

2 1  keep  them  alive.     And  take  thou  unto  thee  of  all  food  that 
is  eaten,  and  gather  it  to  thee  ;  and  it  shall  be  for  food  for 

22  thee,  and  for  them.     Thus  did  Noah  ;  according  to  all  that 
God  commanded  him,  so  did  he. 

7 — 6      And  Noah  was  six  hundred  years  old  when  the  flood 

1 1  was  upon  the  earth.     In  the  six  hundredth  year  of  Noah's 

life,  in  the  second  month,  on  the  seventeenth  day  of  the 

month,  on  the  same  day  all  the  sluicegates  of  the  abyss 

were  broken  up   and  the   windows   of  the  heaven  were 

13  opened.      In  the   selfsame  day  entered   Noah  and  Shem 
and   Ham   and  Japheth,  the  sons  of  Noah,    and  Noah's 
wife,  and  the  three  wives  of  his  sons  with  them,  into  the 

14  ark  ;  they,  and  every  wild  beast  after  its  kind,  and  all  the 
cattle  after  their  kind,   and  every  creeping  thing  that 
creepeth  upon  the   earth   after  its  kind,  and  every  fowl 

15  after  its  kind,  every  bird  of  every  sort.     And  they  went 
in  unto   Noah  into  the  ark,   two  and  two  of   all   flesh 

1 6  wherein  is  the  breath  of  life.     And  they  that  went  in, 
went  in  male  and  female  of  all  flesh,  as  God  commanded 

1 7-1 8  him:    And  the  flood  came  upon  the  earth.     And  the 
waters  prevailed,  and  increased  greatly  upon  the  earth ; 

19  and  the  ark  went  upon  the  face  of  the  waters.     And  the 
waters  prevailed  exceedingly  upon  the  earth  ;  and  all  the 
high  mountains  that  were  under  the  whole  heaven  were 

20  covered.     Fifteen  cubits  upward  did  the  waters  prevail ; 

2 1  and  the  mountains  were  covered.     And  all  flesh  expired 


THE  PRIESTLY  LA  WBOOK  P\  CIRC.  450  B.  C.       321 

that  moved  upon  the  earth,  both  fowl,  and  cattle,  and  beast, 
and  every  creeping  thing  that  creepeth  upon  the  earth, 
and  every  man  :   And  the  waters  prevailed  upon  the  earth  24 
an  hundred  and  fifty  days. 

And  God  remembered   Noah  and   all  the  living  crea-   8 
tures,  and  all  the  cattle  that  were  with  him  in  the  ark : 
and  God  made  a  wind  to  pass  over  the  earth,  and  the  waters 
assuaged  :  The  sluicegates  of  the  abyss  and  the  openings    2 
of  the  heaven  were  stopped  :  and  after  the  end  of  the  one    3 
hundred  and  fifty  days  the  waters  began  to  decrease. 
And  the  ark  rested  in  the  seventh  month,  on  the  seven-    4 
teenth  day  of  the  month,  upon  the  mountains  of  Ararat. 
And   the  waters   decreased   continually   until    the   tenth    5 
month  :  in  the  tenth  month,  on  the  first  day  of  the  month, 
were  the  tops  of  the  mountains  seen.     And  it  came  to  pass  13 
in  the  six  hundred  and  first  year,  in  the  first  month,  the 
first  day  of  the  month,  the  waters  were  dried  up  from  off 
the  earth ;   And  in  the  second  month,  on  the  seven  and  14 
twentieth  day  of  the  month,  was  the  earth  dry. 

And  God  spake  unto  Noah,  saying,  Go  forth  of  the  15-16 
ark,  thou,  and  thy  wife,  and  thy  sons,  and  thy  sons'  wives 
with  thee.     Bring  forth  with  thee  every  living  thing  that  is  1 7 
with  thee  of  all  flesh,  both  fowl,  and  cattle,  and  every  creep- 
ing thing  that  creepeth  upon  the  earth  ;    that  they  may 
breed  abundantly  in  the  earth,  and  be  fruitful,  and  multiply 
upon  the  earth.     And  Noah  went  forth,  and  his  sons,  and  18 
his  wife,  and  his  sons'  wives  with  him  :  every  beast,  every  19 
creeping  thing,  and  every  fowl,  whatsoever  stirreth  upon 
the  earth,  after  their  families,  went  forth  out  of  the  ark. 
And  God  blessed  Noah  and  his  sons,  and  said  unto  them,    9 
Be  fruitful,  and  multiply,  and  replenish  the  earth.     And    2 
the  fear  of  you  and  the  dread  of  you  shall  be  upon  every 
beast  of  the  earth,  and  upon  every  fowl  of  the  air  :   with 
all  wherewith  the  ground  teemeth,  and  all  the  fishes  of  the 
sea,  into  your  hand  are  they  delivered.      Every  moving    3 
thing  that  liveth  shall  be  food  for  you  ;   in  like  manner 
with  the  green  herb  have  I  given  you  all.     But  flesh  with    4 

21 


323        THE  PRIESTLY  LA  WBOOK  /».  CIRC.  430  £.  C. 

the  life  thereof,  which  is  the  blood  thereof,  shall  ye  not  eat. 

5  And  surely  your  blood,  the  blood  of  your  lives,  will  I  re- 
quire ;  at  the  hand  of  every  beast  will  I  require  it :   and 
at  the  hand  of  man,  even  at  the  hand  of  every  man's 

6  brother,  will  I  require  the  life  of  man.     Whoso  sheddeth 
man's  blood,  by  man  shall  his  blood  be  shed  :   for  in  the 

7  image  of  God  made  he  man.     And  you,  be  ye  fruitful,  and 
multiply  ;  bring  forth  abundantly  in  the  earth,  and  multi- 
ply therein. 

8  And  God  spake  unto  Noah,  and  to  his  sons  with  him, 

9  saying,  And  I,  behold,  I  establish  my  covenant  with  you, 

10  and   with   your   seed   after  you  ;  and  with   every   living 
creature  that  is  with  you,  the  fowl,  the  cattle,  and  every 
wild  beast  of  the  earth  with  you ;  of  all  that  go  out  of 

1 1  the  ark,  even  every  wild  beast  of  the  earth.     And  I  will 
establish  my  covenant  with  you,  that  all  flesh  shall  not 
be  cut  off  any  more  by  the  waters  of  the  flood ;  neither 
shall  there  any  more  be   a  flood  to  destroy  the  earth. 

12  And  God  said,  This  is  the  token  of  the  covenant  which 
I  make  between  me  and  you  and  every  living  creature 

13  that  is  with  you,   for  perpetual  generations :   I   do  set 
my  bow  in  the  cloud,  and  it  shall  be  for  a  token  of  the 

14  covenant  between  me  and  the  earth.     And  it  shall  come 
to  pass,  when  I  bring  a  cloud  over  the  earth,  and  the  bow 

15  shall  be  seen  in  the  cloud,  that  I  will  remember  my  cove- 
nant, which  is  between  me  and  you  and  every  living  crea- 
ture of  all  flesh ;  and  the  waters  shall  no  more  become  a 

1 6  flood  to  destroy  all  flesh.      And  the  bow  shall  be  in  the 
cloud,  so  that  when  I  look  upon  it  I  may  remember  the 
everlasting  covenant  between  God  and  every  living  crea- 

17  ture  of  all  flesh  that  is  upon  the  earth.     And  God  said  unto 
Noah,  This  is  the  token  of  the  covenant  which  I  have  es- 
tablished between  me  and  all  flesh  that  is  upon  the  earth. 

28  And  Noah  lived  after  the  flood  350  years. 

29  And  all  the  days  of  Noah  were  950  years 
and  he  died. 


THE  PRIESTLY  LA  WBOOK  P*,  CIRC.  450  B.  C.       323 

10 — I    NOW  THIS  IS  THE  GENEALOGY  OF  THE  SONS  OF  NOAH, 
SHEM,  HAM  AND  JAPHETH. 

The  sons  of  Japheth  :  2 

Gomer,  and  Magog1,  and  Madai,  and  Javan,  and 

Tubal,  and  Meshech,  and  Tiras. 
And  the  sons  of  Gomer  :  3 

Ashkenaz,  and  Riphath,  and  Togarmah. 
And  the  sons  of  Javan  :  4 

Elishah,  and  Tarshish,  Kittim,  and  Rodanim. 
Of  these  were  the  coast-lands  of  the  Goiim  divided  in 
their  lands. 

[These  are  the  sons  of  Japheth]  every  one  after  his 
tongue  ;  after  their  families,  in  their  nations. 

And  the  sons  of  Ham  ;  6 

Cush,  and  Mizraim,  and  Put,  and  Canaan. 
And  the  sons  of  Cush  ;  7 

Seba,  and  Havilah,  and  Sabtah,  and  Raamah,  and 

Sabteca. 
And  the  sons  of  Raamah  ;  8 

Sheba,  and  Dedan. 

These  are  the  sons  of  Ham,  after  their  families,  after  20 
their  tongues,  in  their  lands,  in  their  nations. 

The  sons  of  Shem  ;  22 

Elam,  and  Asshur,  and  Arpachshad,  and  Lud,  and 

Aram. 
And  the  sons  of  Aram  ;  23 

Uz,  and  Hul,  and  Gether,  and  Mash. 

These  are  the  sons  of  Shem,  after  their  families,  after  31 
their  tongues,  in  their  lands,  after  their  nations. 

These  are  the  families  of  the  sons  of  Noah,  after  their  32 
generations,  in  their  nations  :  and  from  these  the  nations 
branched  out  in  the  earth  after  the  flood. 

11 — 10    THIS  is  THE  GENEALOGY  OF  SHEM. 

Shem  was  100  years 

old,  and  begat  Arpachshad  :    and  Shem  lived  1 1 


324       THE  PRIESTLY  LA  WBOOK  P\  CIRC.  450  B.  C 

after  he  begat  Arpachshad  500  years 

and  begat  sons  and  daughters. 

12  And  Arpachshad  lived  35  years 

13  and  begat  Shelah  :  and  Arpachshad  lived  after 

he  begat  Shelah  403  years 

and  begat  sons  and  daughters. 

14  And  Shelah  lived  30  years 

15  and  begat  Eber  :  and  Shelah  lived  after  he  begat 

Eber       -  403  years 

and  begat  sons  and  daughters. 

1 6  And  Eber  lived  34  years 

17  and  begat  Peleg     and  Eber  lived  after  he  begat 

Peleg      -  430  years 

and  begat  sons  and  daughters. 

1 8  And  Peleg  lived  30  years 

1 9  and  begat  Reu  :  and  Peleg  lived  after  he  begat 

Reu  209  years 

and  begat  sons  and  daughters. 

20  And  Reu  lived  32  years 

2 1  and  begat  Serug  :  and  Reu  lived  after  he  begat 

Serug     -  207  years 

and  begat  sons  and  daughters. 

22  And  Serug  lived  30  years 

23  and  begat  Nahor  :  and  Serug  lived  after  he  be- 
gat Nahor       -  200  years 
and  begat  sons  and  daughters. 

24  And  Nahor  lived  29  years 

25  and  begat  Terah  :   and  Nahor  lived  after  he  be- 
gat Terah       -  i 19  years 
and  begat  sons  and  daughters. 

26  And  Terah  lived  70  years 
and  begat  Abram,  Nahor,  and  Haran. 

27       NOW    THIS   IS    THE    GENEALOGY    OF    TERAH. 

Terah  begat  Abram,  Nahor  and  Haran  :  and  Haran  be- 

31  gat  Lot.      And  Terah  took  Abram  his  son,  and  Lot  the 

son  of  Haran,  his  son's  son,  and  Sarai  his  daughter-in-law, 


THE  PRIESTLY  LA  WBOOK  P\  CIRC.  450  B.  C.       325 

his  son  Abram's  wife,  and  went  forth  with  them  from  Ur 
of  the  Chaldees,  to  go  into  the  land  of  Canaan  :  and  they 
came  unto  Haran,  and  dwelt  there. 

And  the  days  of  Terah  were     -  205  years   32 

and  Terah  died  in  Haran. 

And  Abram  took  Sarai  his  wife,  and  Lot  his  brother's  12 — 50 
son,  and  all  their  substance  that  they  had  gathered,  and 
the  souls  that  they  had  gotten  in  Haran  ;  and  they  went 
forth  to  go  into  the  land  of  Canaan  ;  and  Abram  was    4^ 
seventy  and  five  years  old  when  he  departed  out  of  Haran. 

And  they  came  into  the  land  of  Canaan.  $& 

And  the  land  was  not  able  to  bear  them,  that  they  13 — 6 
might  dwell  together  :  for  their  substance  was  great.    And  i  \b 
they  separated  themselves  the  one  from  the  other  ;  Abram  1 2 
dwelled  in  the  land  of  Canaan,  and  Lot  dwelled  in  the 
cities  of  the  Plain. 

And  it  came  to  pass,   when  God  destroyed   the  19 — 29 
cities  of  the  Plain,  that  God  remembered  Abram,   and 
sent  Lot  out  of  the  midst  of  the  overthrow,  when  he  over- 
threw the  cities  in  the  which  Lot  dwelt. 

Now  Sarai  Abram's  wife  bare  him  no  children,  and  16 — i,  3 
Sarai  Abram's  wife  took  Hagar  the  Egyptian,  her  hand- 
maid, after   Abram  had  dwelt  ten  years  in  the  land  of 
Canaan,  and  gave  her  to  Abram  her  husband  to  be  his 
wife.     And  Hagar  bare  Abram  a  son  :  and  Abram  called  15 
the  name  of  his  son,  which  Hagar  bare,  Ishmael.     And  16 
Abram  was  fourscore  and  six  years  old,  when  Hagar  bare 
Ishmael  to  Abram. 

And  when  Abram  was  ninety  years  old  and  nine  God  17 
appeared  to  Abram,  and  said  unto  him,  I  am  El-Shaddai ; 
walk  before  me,  and  thou  shalt  be  perfect.     And  I  will    2 
make  my  covenant  between  me  and  thee,  and  will  multi- 
ply thee  exceedingly.     And  Abram  fell  on  his  face  :   and    3 
God  talked  with  him,  saying,  As  for  my  part,  behold,  my    4 
covenant  with  thee  is  that  thou  shalt  be  the  father  of  a 
multitude  of  nations.     Neither  shall  thy  name  any  more    5 
be  called  Abram,  but  thy  name  shall  be  Abraham  (as  if= 


326       THE  PRIESTL  Y  LA  WBOOK  P*,  CIRC,  450  B.  C. 

"  Father  of  a  multitude  ") ;  for  the  father  of  a  multitude  of 

6  nations  do  I  make  thee.     And  I  will  make  thee  exceeding 
fruitful,  and  I  will  make  nations  of  thee,  and  kings  shall 

7  come  out  of  thee.     And  I  will  establish  my  covenant  be- 
tween me  and  thee  and  thy  seed  after  thee  throughout 
their  generations  for  an  everlasting  covenant,  to  be  a  God 

8  unto  thee  and  to  thy  seed  after  thee.     And  I  will  give  un- 
to thee,  and  to  thy  seed  after  thee,  the  land  of  thy  sojourn- 
ings,  all  the  land  of  Canaan,  for  an  everlasting  possession  ; 
and  I  will  be  their  God. 

9  And  God  said  unto  Abraham,  And  as  for  thy  part,  thou 
shalt  keep  my  covenant,  thou,  and  thy  seed  after  thee 

10  throughout  their  generations.     This  is  my  covenant,  which 
ye  shall  keep,  between  me  and  you  and  thy  seed  after  thee  ; 

1 1  every  male  among  you  shall  be  circumcised.     And  ye  shall 
be  circumcised  in  the  flesh  of  your  foreskin  ;   and  it  shall 

1 2  be  a  token  of  a  covenant  betwixt  me  and  you.     And  he 
that  is  eight  days  old  shall  be  circumcised  among  you, 
every  male  throughout  your  generations,  he  that  is  born 
in  the  house,  or  bought  with  money  of  any  stranger,  which 

13  is  not  of  thy  seed.     He  that  is  born  in  thy  house,  and  he 
that  is  bought  with  thy  money,  must  needs  be  circumcised  : 
and  my  covenant  shall  be  in  your  flesh  for  an  everlasting 

14  covenant.     And  the  uncircumcised  male  who  is  not  cir- 
cumcised in  the  flesh  of  his  foreskin,  that  soul  shall  be  cut 
off  from  his  people  ;  he  hath  broken  my  covenant. 

15  And  God  said  unto  Abraham,  As  for  Sarai  thy  wife,  thou 
shalt  not  call  her  name  Sarai,  but  Sarah  (i.  e.  "Princess") 

1 6  shall  her  name  be.     And  I  will  bless  her,  and  moreover  I 
will  give  thee  a  son  of  her :  yea,  I  will  bless  her,  and  she 
shall  be  a  mother  of  nations  ;  kings  of  people  shall  be  of 

1 7  her.     Then  Abraham  fell  upon  his  face,  and  laughed,  and 
said  in  his  heart,  Shall  a  child  be  born  unto  him  that  is  an 
hundred  years  old  ?  and  shall  Sarah,  that  is  ninety  years 

1 8  old,  bear  ?    And  Abraham  said  unto  God,  Oh  that  Ishmael 

19  might  live  before  thee  !     And  God  said,  Nay,  but  Sarah 
thy  wife  shall  bear  thee  a  son  ;   and  thou  shalt  call  his 


THE  PRIESTLY  LA  WBOOK  P*,  CIRC.  450  B.  C.       327 

name   Isaac  (from  the  stem   meaning  "to  laugh"):   and 
I  will  establish  my  covenant  with  him  for  an  everlasting 
covenant  for  his  seed  after  him.     And  as  for  Ishmael  (i.  e.  20 
"  God  heareth  "),  I  have  heard  thee  ;  behold,  I  have  blessed 
him,  and  will  make  him  fruitful,  and  will  multiply  him  ex- 
ceedingly ;  twelve  princes  shall  he  beget,  and  I  will  make 
him  a  great  nation.     But  my  covenant  will  I  establish  with  2 1 
Isaac,  which  Sarah  shall  bear  unto  thee  at  this  set  time  in 
the  next  year.     And  he  left  off  talking  with  him,  and  God  22 
went  up  from  Abraham.     And  Abraham  took  Ishmael  his  23 
son,   and  all   that  were  born  in  his  house,  and  all  that 
were  bought  with  his  money,  every  male  among  the  men 
of  Abraham's  house,  and  circumcised  the  flesh  of  their  fore- 
skin in  the  selfsame  day,  as  God  had  said  unto  him.     And  24 
Abraham  was  ninety  years  old  and  nine,  when  he  was  cir- 
cumcised in  the  flesh  of  his  foreskin.     And  Ishmael  his  25 
son  was  thirteen  years  old,  when  he  was  circumcised  in  the 
flesh  of  his  foreskin.     In  the  selfsame  day  was  Abraham  26 
circumcised,  and  Ishmael  his  son.     And  all  the  men  of  his  27 
house,  those  born  in  the  house,  and  those  bought  with 
money  of  the  stranger,  were  circumcised  with  him. 

And  God  did  unto  Sarah  as  he  had  promised,  at  21 — \b-2b 
the  set  time  of  which  God  had  spoken  to  him.    And  Abra-    3 
ham  called  the  name  of  his  son  that  was  born  unto  him, 
whom  Sarah  bare  to  him,  Isaac.     And  Abraham  circum-    4 
cised  his  son  Isaac  when  he  was  eight  days  old,  as  God  had 
commanded  him.     And  Abraham  was  an  hundred  years    5 
old,  when  his  son  Isaac  was  born  unto  him. 

And  the  life  of  Sarah  was  an  hundred  and  seven  and  23 
twenty  years :  these  were  the  years  of  the  life  of  Sarah. 
And  Sarah  died  in  Kiriath-arba  (the  same  is  Hebron),  in    2 
the  land  of  Canaan  :   and  Abraham  came   to  mourn   for 
Sarah,  and  to  weep  for  her.     And  Abraham  rose  up  from    3 
before  his  dead,  and  spake  unto  the  children  of  Heth,  say- 
ing, I  am  a  stranger  and  a  sojourner  with  you  ;  give  me  a    4 
possession  of  a  buryingplace  with  you,  that  I  may  bury 
my  dead  out  of  my  sight.     And  the  children  of  Heth  an-    5 


328        THE  PRIESTLY  LA  WBOOK  I»t  CIRC.  430  B.  C. 

6  swered  Abraham,  saying   Pray,  hear  us,  my  lord :   thou 
art  a  mighty  prince  among  us  :  in  the  choice  of  our  sepul- 
chres bury  thy  dead  ;  none  of  us  shall  withhold  from  thee 

7  his  sepulchre,  but  that  thou  rnayest  bury  thy  dead.     And 
Abraham  rose  up,  and  bowed  himself  to  the  people  of  the 

8  land,  even  to  the  children  of  Heth.     And  he  communed 
with  them,  saying,  If  it  be  your  mind  that  I  should  bury 
my  dead  out  of  my  sight,  hear  me,  and  entreat  for  me  to 

9  Ephron  the  son  of  Zohar,  that  he  may  give  me  the  cave  of 
Machpelah,  which  he  hath,  which  is  in  the  end  of  his  field ; 
for  the  full  price  let  him  give  it  to  me  in  the  midst  of  you 

10  for  a  possession  of  a  buryingplace.     Now  Ephron  was  sit- 
ting in  the  midst  of  the  children  of  Heth  :   and  Ephron 
the  Hittite  answered  Abraham  in  the  audience  of  the  chil- 
dren of  Heth,  even  of  all  that  went  in  at  the  gate  of  his 

1 1  city,  saying,  Nay,  my  lord,  hear  me  :  the  field  I  give  thee, 
and  the  cave  that  is  therein,  I  give  it  thee  ;  in  the  presence 
of  the  sons  of  my  people  give  I  it  thee  :  bury  thy  dead. 

12  And  Abraham  bowed  himself  down  before  the  people  of 

13  the  land.     And  he  spake  unto  Ephron  in  the  audience  of 
the  people   of  the  land,  saying,  But  if  thou   wilt,  pray 
hear  me  :  I  will  give  the  price  of  the  field  ;  take  it  of  me, 

14  and  I  will  bury  my  dead  there.     And  Ephron  answered 

15  Abraham,  saying  unto  him,  My  lord,  hearken  unto  me  :  a 
piece  of  land  worth  four  hundred  shekels  of  silver,  what 

,    is  that  betwixt  me  and  thee  ?  bury  therefore  thy  dead. 

1 6  And   Abraham   hearkened  unto  Ephron ;   and  Abraham 
weighed  to  Ephron  the  silver,  which  he  had  named  in  the 
audience  of  the  children  of  Heth,  four  hundred  shekels  of 

1 7  silver,  current  money  with  the  merchant.     So  the  field  of 
Ephron,  which  was  in  Machpelah,  which  was  before  Mamre, 
the  field,  and  the  cave  which  was  therein,  and  all  the  trees 
that  were  in  the  field,  that  were  in  all  the  border  thereof 

1 8  round  about,  were  made  sure  unto  Abraham  for  a  posses- 
sion in  the  presence  of  the  children  of  Heth,  before  all  that 

19  went  in  at  the  gate  of  his  city.     And  after  this,  Abraham 
buried  Sarah  his  wife  in  the  cave  of  the  field  of  Machpelah 


THE  PRIESTLY  LA  WBOOK  /-»,  CIRC.  430  B.  C.        329 

before  Matnre  (the  same  is  Hebron)  in  the  land  of  Canaan. 
And  the  field,  and  the  cave  that  is  therein,  were  made  sure  20 
unto  Abraham  for  a  possession  of  a  buryingplace  by  the 
children  of  Heth. 

And  these  are  the  days  of  the  years  of  Abraham's  life  25~7 
which  he  lived,  an  hundred  threescore  and  fifteen  years. 
And  Abraham  gave  up  the  ghost,  and  died  in  a  good  old    8 
age,  an  old  man,  and  satisfied  with  life  :  and  was  gathered 
to  his  people.     And  Isaac  and  Ishmael  his  sons  buried  him    9 
in  the  cave  of  Machpelah,  in  the  field  of  Ephron  the  son 
of  Zohar  the  Hittite,  which  is  before  Mamre  ;   the  field  10 
which  Abraham  purchased  of  the  children  of  Heth  :  there 
was  Abraham  buried,  and  Sarah  his  wife.     And  it  came  i  la 
to  pass  after  the  death  of  Abraham,  that  God  blessed  Isaac 
his  son. 

12  NOW  THIS  IS  THE  GENEALOGY  OF  ISHMAEL,  ABRAHAM'S 
SON,  WHOM  HAGAR  THE  EGYPTIAN,  SARAH'S 
HANDMAID,  BARE  UNTO  ABRAHAM. 

These  are  the  names  of  the  sons  of  Ishmael,  by  their  13 
names,  according  to  their  generations. 
The  firstborn  of  Ishmael, 

Nebaioth  ;  and  Kedar,  and  Adbeel, 

and  Mibsam,  and  Mishma,  and  Dumah,  14 

and  Massa  ;  Hadad,  and  Tema,  15 

Jetur,  Naphish,  and  Kedemah. 

These   are  the  sons  of   Ishmael,  and  these  are  their  16 
names,   by   their  villages,   and   by   their   encampments ; 
twelve  princes  according  to  their  nations.     And  these  are  1 7 
the  years  of  the  life  of  Ishmael,  an  hundred  and  thirty  and 
seven  years,  and  he  gave  up  the  ghost  and  died  ;  and  was 
gathered  unto  his  people. 

19  AND  THIS  is  THE  GENEALOGY  OF  ISAAC,  ABRAHAM'S  SON. 

Abraham  begat  Isaac  ;   and  Isaac  was  forty  years  old  20 
when  he  took  Rebekah,  the  daughter  of  Bethuel  the  Syrian 
of  Paddan-aram,  the  sister  of  Laban  the  Syrian,  to  be  his 
wife.    [And  Rebekah,  Isaac's  wife,  bare  him  two  sons,  Esau 


330        THE  PRIESTLY  LA  WBOOK  P2,  CIRC.  450  JB.  C. 

266  and  Jacob];  and  Isaac  was  threescore  years  old  when  she 

bare  them. 
26~34    And  when  Esau  was  forty  years  old  he  took  to  wife 

Judith  the  daughter  of  Beeri  the  Hittite,  and  Basemath 
35  the  daughter  of  Elon  the  Hittite  :  and  they  proved  a  grief 

28  of  mind  unto  Isaac  and  to  Rebekah.     And  Isaac  called 
Jacob,  and  blessed  him,  and  charged  him,  and  said  unto 
him,  Thou  shalt  not  take  a  wife  of  the  daughters  of  Ca- 

2  naan.     Arise,  go  to  Paddan-aram,  to  the  house  of  Bethuel 
thy  mother's  father  ;  and  take  thee  a  wife  from  thence  of 

3  the  daughters  of  Laban  thy  mother's  brother.      And  El 
Shaddai  bless  thee,  and  make  thee  fruitful,  and  multiply 

4  thee,  that  thou  mayest  be  a  company  of  peoples  ;  and  give 
thee  the  blessing  of  Abraham,  to  thee,  and  to  thy  seed 
with  thee  ;  that  thou  mayest  inherit  the  land  of  thy  so- 

5  journings,  which  God  gave  unto  Abraham.      And   Isaac 
sent  away  Jacob :    and  he   went   to   Paddan-aram   unto 
Laban,  son  of  Bethuel  the   Syrian,  the  brother  of   Re- 

6  bekah,  Jacob's  and  Esau's  mother.     Now  Esau  saw  that 
Isaac  had  blessed  Jacob  and  sent  him  away  to  Paddan- 
aram,  to  take  him  a  wife  from  thence  ;   and  that  as  he 
blessed  him  he  gave  him  a  charge,  saying,  Thou  shalt  not 

7  take  a  wife  of  the  daughters  of  Canaan ;  and  that  Jacob 
obeyed  his  father  and  his  mother,  and  was  gone  to  Pad- 

8  dan-aram  :  and  Esau  saw  that  the  daughters  of  Canaan 

9  pleased  not  Isaac  his  father ;   and  Esau  went  unto  Ish- 
mael,  and  took  unto  the  wives  which  he  had   Mahalath 
the  daughter  of  Ishmael  Abraham's  son,   the  sister  of 
Nebaioth,  to  be  his  wife. 

[And  Laban  gave  to  Jacob  his  daughter  Leah  to  wifej. 

2^-24  And  Laban  gave  Zilpah  his  handmaid  to  his  daughter 

Leah  for  an  handmaid.     [And  afterward  he  gave  him  also 

29  Rachel  his  younger  daughter  to  wife].     And  Laban  gave 
to  Rachel  his  daughter  Bilhah  his  handmaid  to  be  her 
handmaid.     [And  when  Jacob  had  dwelt  twenty  (?)  years 

31-i  8  in  Paddan-aram  he  took  his  wives  and  his  children]  and 
all  his  substance  which  he  had  gathered,  the  cattle  of  his 


THE  PRIESTLY  LA  WBOOK  P\  CIRC.  430  B.  C.       331 

getting,  which  he  had  gathered  in  Paddan-aram,  for  to  go  to 
Isaac  his  father  unto  the  land  of  Canaan. 

And  God  appeared  unto  Jacob,  when  he  came  from  35-9 
Paddan-aram,  and  blessed  him.     And  God  said  unto  him,  10 
Thy  name  is  Jacob  :  thy  name  shall  not  be  called  any  more 
Jacob,  but  Israel  shall  be  thy  name  :  and  he  called  his  name 
Israel.    And  God  said  unto  him,  I  am  El  Shaddai :  be  fruit-  1 1 
ful  and  multiply  ;  a  nation  and  a  company  of  nations  shall 
be  of  thee,  and  kings  shall  come  out  of  thy  loins ;  and  12 
the  land  which  I  gave  unto  Abraham  and  Isaac,  to  thee  I 
will  give  it.     And  God  went  up  from  him.     And  Jacob  13,  15 
called  the  name  of  the  place  where  God  spake  with  him, 
Beth-el. 

Now  the  sons  of  Jacob  were  twelve  :  22^ 

The  sons  of  Leah  ;  23 

Jacob's  firstborn,  Reuben,  and  Simeon,  and  Levi, 

and  Judah,  and  Issachar,  and  Zebulun  : 
The  sons  of  Rachel ;  24 

Joseph  and  Benjamin  : 
And  the  sons  of  Bilhah,  Rachel's  handmaid  ;  25 

Dan  and  Naphtali : 
And  the  sons  of  Zilpah,  Leah's  handmaid  ;  26 

Gad  and  Asher. 

These  are  the  sons  of  Jacob,  which  were  born  to  him  in 
Paddan-aram.     And  Jacob  came  unto  Isaac  his  father  to  27 
Mamre,  to  Kiriath-arba  (the  same  is  Hebron),  where  Abra- 
ham and  Isaac  sojourned.     And  the  days  of  Isaac  were  an  28 
hundred  and  fourscore  years.     And   Isaac  gave  up  the  29 
ghost,  and  died,  and  was  gathered  unto  his  people,  old  and 
full  of  days  ;  and  Esau  and  Jacob  his  sons  buried  him. 

And  Esau  took  his  wives,  and  his  sons,  and  his  daugh-  36-6 
ters,  and  all  the  souls  of  his  house,  and  his  cattle,  and  all 
his  beasts,  and  all  his  possessions,  which  he  had  gathered 
in  the  land  of  Canaan ;  and  went  into  the  land  [of  SeirJ 
away  from  his  brother  Jacob.      For  their  substance  was    7 
too  great  for  them  to  dwell  together  ;  and  the  land  of  their 
sojournings  could  not  bear  them  because  of  their  cattle. 


332 


THE  PRIESTLY  LA  WBOOK  P2,  CIRC.  450  B.  C. 


8 — 37 — i  So  Esau  dwelt  in  mount  Seir  :  and  Jacob  dwelt  in 
the  land  of  his  father's  sojournings,  in  the  land  of  Canaan, 

36 9  NOW  THIS  IS  THE  GENEALOGY  OF  ESAU  THE  FATHER 

OF  THE  EDOMITES  IN  MOUNT  SEIR. 

40  These  are  the  names  of  the  sheikhs  of  Esau,  according 
to  their  families,  after  their  places,  by  their  names. 

Sheikh  Timnah,  Sheikh  Alva,  Sheikh  Jetheth  ; 

41  Sheikh  Oholibamah,  Sheikh  Elah,  Sheikh  Pinon  ; 

42  Sheikh  Kenaz,  Sheikh  Teman,  Sheikh  Mibzar  ; 

43  Sheikh   Magdiel,  [Sheikh  Zepho,]    Sheikh  Iram  : 
these  be  the  sheikhs  of  Edom,  according  to  their  habita- 
tions in  the  land  of  their  possession. 

37 — 2     THIS  is  THE  GENEALOGY  OF  JACOB. 

When  Joseph  was  seventeen  years  old  [he  went  forth 
unto  his  brethren  into  the  field.  And  his  brethren  sold 
him  into  Egypt.  And  he  was  there  in  bondage  twelve 
years.  And  Pharaoh  king  of  Egypt  heard  of  the  wisdom 
of  Joseph,  and  made  him  governor  over  the  land.] 

41 — 46     And  Joseph  was  thirty  years  old  when  he  stood  be- 
fore Pharaoh  king  of  Egypt. 

[And  Joseph  sent  for  his  father  and  his  brethren,  saying, 
Come  down  unto  me  and  dwell  here,  and  I  will  give  you 

46 — 6  the  best  of  the  land].  And  they  took  their  cattle,  and 
their  goods,  which  they  had  gotten  in  the  land  of  Canaan, 
and  came  into  Egypt,  Jacob,  and  all  his  seed  with  him  : 
7  his  sons,  and  his  sons'  sons  with  him,  his  daughters,  and 
his  sons'  daughters,  and  all  his  seed  brought  he  with  him 
into  Egypt. 

47 — 5^  (LXX)     So  Jacob  and  his  sons  came  to  Joseph  unto 

Egypt,  and  when  Pharaoh  the  king  of  Egypt  heard  of  it, 

Pharaoh  spake  unto  Joseph,  saying,  Thy  father  and  thy 

6a  brethren  are  come  unto  thee  :  the  land  of  Egypt  is  before 

thee  ;  in  the  best  of  the  land  make  thy  father  and  thy  breth- 

7  ren  to  dwell ;  And  Joseph  brought  in  Jacob  his  father,  and 

8  set  him  before  Pharaoh  :  and  Jacob  blessed  Pharaoh.     And 


THE  PRIESTLY  LA  WBOOK  P*,  CIRC.  450  B.  C.       333 

Pharaoh  said  unto  Jacob,  How  many  are  the  days  of  the 
years  of  thy  life  ?      And  Jacob   said  unto  Pharaoh,  The    9 
days  of  the  years  of  my  sojournings  are  an  hundred  and 
thirty  years  :  few  and  evil  have  been  the  days  of  the  years 
of  my  life,  and  they  have  not  attained  unto  the  days  of  the 
years  of  the  life  of  my  fathers  in  the  days  of  their  sojourn- 
ings.     And  Jacob  blessed  Pharaoh,  and  went  out  from  the  10 
presence  of  Pharaoh.     And  Joseph  placed  his  father  and  n 
his  brethren,  and  gave  them  a  possession  in  the  land  of 
Egypt,  in  the  best  of  the  land,  in  the  land  of  Rameses,  as 
Pharaoh  had  commanded.     [So  Israel  dwelt]  in  the  land  27 
of  Egypt,  and  they  gat  them  possessions  therein,  and  were 
fruitful,  and  multiplied  exceedingly. 

And  Jacob  lived  in  the  land  of  Egypt  seventeen  years  :  28 
so  the  days  of  Jacob,  the  years  of  his  life,  were  an  hundred 
forty  and  seven  years. 

And  Jacob  called  his  sons  and  blessed  them  ;  every  49 — i,  28 
one  according  to  his  blessing  he  blessed  them.     And  48 —  3 
Jacob  said  unto  Joseph,  El  Shaddai  appeared  unto  me  at 
Luz  in  the  land  of  Canaan,  and  blessed  me,  and  said  unto    4 
me,  Behold,  I  will  make  thee  fruitful,  and  multiply  thee, 
and  I  will  make  of  thee  a  company  of  peoples  ;  and  will 
give  this  land  to  thy  seed  after  thee  for  an  everlasting  pos- 
session.     And  now  thy  two  sons,  which  were  born  unto    5 
thee  in  the  land  of  Egypt  before  I  came  unto  thee  into 
Egypt,  are  mine  ;  Ephraim  and  Manasseh,  even  as  Reuben 
and  Simeon,  shall  be  mine.     And  thy  issue,  which  thou  be-    6 
gettest  after  them,  shall  be  thine  ;  they  shall  be  called  after 
the  name  of  their  brethren  in  their  inheritance. 

And  he  charged  them,  and  said  unto  them,  I  am  49 — 29 
to  be  gathered  unto  my  people :    bury  me  with  my  fa- 
thers in  the  cave  that  is  in  the  field  of  Ephron  the  Hittite, 
in  the  cave  that  is  in  the  field  of  Machpelah,  which  is  be-  30 
fore  Mamre,  in  the  land  of  Canaan,  which  Abraham  bought 
with  the  field  from  Ephron  the  Hittite  for  a  possession 
of  a  buryingplace  :  there  they  buried  Abraham  and  Sarah  3 1 
his  wife ;  there  they  buried  Isaac  and  Rebekah  his  wife  ; 


334        THE  PRIESTLY  LA  WBOOK  /»,  CIRC.  430  B.  C. 

32  and  there  I  buried  Leah  [and  Rachel]  :  the  field  and  the 
cave  that  is  therein,  which  was  purchased  from  the  chil- 

33  dren  of  Heth.     And  when  Jacob  made  an  end  of  charging 
his  sons,  he  yielded  up  the  ghost,  and  was  gathered  unto 
his  people. 

50 — 12  And  his  sons  did  unto  him  according  as  he  had  com- 
13  manded  them :  for  his  sons  carried  him  into  the  land  of 
Canaan,  and  buried  him  in  the  cave  of  the  field  of  Mach- 
pelah,  which  Abraham  bought  with  the  field,  for  a  pos- 
session of  a  buryingplace,  of  Ephron  the  Hittite,  before 
Mamre. 


APPENDIX    I. 

THE  GREAT  FLOOD-INTERPOLATION  J', 
CIRC.  700  B.  C. 

[When*  God  created  the  heaven  and  the  earth,  the  earth  was  1-2 
waste  and  void ;  and  darkness  was  upon  the  face  of  the  abyss  (Te- 
hoiu),  and  the  spirit  of  God  was  brooding  upon  the  face  of  the 
waters.    And  God  said,  Let  there  be  light :  and  there  was  light.    3 
And  God  saw  that  the  light  was  good :   and  God  divided  the    4 
light  from  the  darkness.    And  God  called  the  light  Day,  and  the    5 
darkness  he  called  Night 

And  God  said,  Let  there  be  a  dome  in  the  midst  of  the  waters,    6 
and  let  it  be  a  partition  between  the  different  waters.    And  God    7 
made  the  dome,  and  divided  the  waters  which  were  under  the 
dome  from  the  waters  which  were  above  the  dome :  and  it  was  so. 
And  God  called  the  dome  Heaven.  8 

And  God  said,  Let  the  waters  nnder  the  heaven  be  gathered  to-    9 
gether  nnto  one  place,  and  let  the  dry  land  appear :  and  it  was  so. 
And  God  called  the  dry  land  Earth ;  and  the  gathering  together  10 
of  the  waters  called  he  Seas :  and  God  saw  that  it  was  good.    And  n 
God  said,  Let  the  earth  put  forth  verdnre,  herb  yielding  seed,  and 
fruit  tree  bearing  fruit  after  its  kind,  wherein  is  the  seed  there- 

FRAGMENTS  OF  TABLET  I,  ASSYRIAN  COSMOGONIC  EPOS. 

When  the  heaven  above  was  not  yet  set  apart, 

And  the  earth  beneath  was  without  a.  name— 

For  the  Abyss  was  their  generator, 

The  chaotic  world-ocean  (Tianaat)  brought  forth  the  whole — 

Their  waters  mingled  and  flowed  united. 

The  darkness  was  not  yet  removed,  no  plant  had  sprung  up. 

When  none  of  the  gods  had  yet  been  produced, 

When  they  were  still  unnamed  and  no  fate  was  [fixed], 

Then  were  the  [great]  gods  created. 

(The  gods)  Lahmu  and  Lahamu  were  produced. 

also  grew  up. 

(The  gods)  Shar  and  Ki-shar  (representing  "the  host  of  heaven  and  earth," 

Gen.  ii.  i)  were  created. 
The  days  were  prolonged    .... 

The  god  Anu 

The  god  Shar    ..... 

*  Supplied  from  narrative  of  P.    Gen.  I. 


330  APPENDIX  L 

12  of,  upon  the  earth:  and  it  was  so.  And  the  earth  brought  forth 
verdure,  herb  yielding-  seed  after  its  kind,  and  tree  bearing  fruit, 
wherein  is  the  seed  thereof,  after  its  kind :  and  God  saw  that  it 
was  good. 

14  And  God  said,  Let  there  be  lights  in  the  dome  of  the  heaven  to 
divide  the  day  from  the  night;  and  let  them  be  for  signs,  and  for 

15  seasons,  and  for  days  and  years:  and  let  them  be  for  lights  in  the 
dome  of  the  heaven  to  give  light  upon  the  earth ;  and  it  was  so. 

16  And  God  made  the  two  great  lights ;  the  greater  light  to  rule  the 

1 7  day,  and  the  lesser  light  to  rule  the  night.    And  God  set  them  in  the 

1 8  dome  of  the  heaven  to  give  light  upon  the  earth,  and  to  rule  over 
the  day  and  over  the  night,  and  to  divide  the  light  from  the  dark- 
ness :  and  God  saw  that  it  was  good. 

FRAGMENTS  OF  THE  FIFTH  (?)  TABLET. 

Excellently  he  made  the  mansions  twelve]  in  number  for  the  great  gods  (zodi- 
acal constellations). 

He  brought  forth  the  stars  like  lumasvi. 

He  determined  the  year  and  appointed  decades  for  it ; 

For  each  of  the  twelve  months  he  appointed  three  stars 

From  the  day  when  the  year  begins  until  its  end. 

He  determined  the  mansions  of  the  planets  to  define  their  orbits  by  a  fixed  time, 

So  that  none  of  them  may  fall  short,  and  none  be  turned  aside. 

He  fixed  the  abodes  of  Bel  and  Ea  near  his  own. 

He  opened  also  perfectly  the  great  gates  (of  heaven), 

Making  their  bolts  solid  to  right  and  left ; 

And  in  his  majesty  he  made  himself  steps  there  (the  steps  by  which  the  sun 
mounts  from  the  morning  "  gate  "  at  the  eastern  horizon  to  the  meridian, 
and  descends  to  the  evening  "gate  "  at  the  western). 

He  made  Nannar  (the  moon)  to  shine,  he  joined  it  to  the  night, 

And  fixed  for  it  the  seasons  of  its  phases  determining  the  days. 

For  the  entire  month  without  interruption  he  appointed  the  form  of  its  disk. 

In  the  beginning  of  the  month  when  evening  begins, 

Thy  horns  shall  be  for  a  sign  to  determine  the  times  of  the  heaven  ; 

The  seventh  day  thou  shalt  be  filling  out  thy  disk, 

But  the         ....    will  partly  expose  its  dark  side. 

When  the  sun  descends  towards  the  horizon  at  the  moment  of  thy  rising, 

The  limits  exactly  defined  [of  thy  fulness]  form  its  circle, 

[Afterwards]  turn,  draw  near  the  path  of  the  sun, 

turn,  and  let  the  sun  transpose  thy  dark  part, 

walk  in  its  path, 

[Rire]  and  set,  subject  to  the  law  of  this  destiny. 


[Uncertain  fragments,  probably  belonging  to  the  third  (?)  and  fourth  (?) 
tablets  (cf.  Geo.  Smith,  Chaldean  Account  of  Genesis,  Rev.  Ed.  p.  62ff. 
Lenormant,  Beginnings  of  History,  p.  4Qif.  Schrader,  Keilinschrif- 
ten  und  altes  Testament,  second  edition,  p.  15).] 


APPENDIX  L  337 

And  God  said,  Let  the  waters  swarm  with  swarms  of  living  20 
creatures,  and  let  fowl  fly  above  the  earth  in  the  open  dome  of 
heaven.    And  God  created  the  great  sea-monsters,  and  every  living  21 
creature  that  stirreth,  which  the  waters  swarmed  with,  after  their 
kinds,  and  every  winged  fowl  after  its  kind :  and  God  saw  that  it 
was  good.    And  God  blessed  them,  saying,  Be  fruitful,  and  multi-  22 
ply,  and  fill  the  waters  in  the  seas,  and  let  fowl  multiply  in  the 
earth. 

And  God  said,  Let  the  earth  bring  forth  the  living  creature  alter  24 
its  kind,  cattle,  and  creeping  thing,  and  wild  beast  of  the  earth 
after  its  kind :  and  it  was  so.    And  God  made  the  wild  beast  of  the  25 
earth  after  its  kind,  and  the  cattle  after  their  kind,  and  every 
thing  that  creepeth  upon  the  ground  after  its  kind :  and  God  saw 
that  it  was  good.    And  God  said,  Let  us  make  man  in  our  image,  26 
after  our  likeness :  and  let  them  have  dominion  over  the  flsh  of 
the  sea,  and  over  the  fowl  of  the  air,  and  over  the  cattle,  and  over 
every  beast  of  the  earth,  and  over  every  creeping  thing  that 
creepeth  upon  the  earth.    So  God  created  man  in  his  own  image,  27 
in  the  image  of  God  created  he  him ;  male  and  female  created  lie 
them.    And  God  blessed  them :  and  God  said  unto  them,  Be  fruit-  28 
ful  and  multiply,  and  replenish  the  earth,  and  subdue  it;  and 
have  dominion  over  the  flsh  of  the  sea,  and  over  the  fowl  of  the 
air,  and  over  every  living  thing  that  stirreth  upon  the  earth.    And  29 
God  said,  Behold,  I  have  given  you  every  herb  yielding  seed, 
which  is  upon  the  face  of  all  the  earth,  and  every  tree,  in  the 
which  is  the  fruit  of  a  tree  yielding  seed ;  to  you  it  shall  be  for 
meat :  and  to  every  beast  of  the  earth,  and  to  every  fowl  of  the 
air,  and  to  every  thing  that  creepeth  upon  the  earth,  wherein 
there  is  life,  [I  have  given]  every  green  herb  for  meat :  and  it  was 
so.    And  God  saw  every  thing  that  he  had  made,  and,  behold,  it  31 
was  very  good. 

So  the  heaven  and  the  earth  were  finished  and  all  their  host.]  2— i 

FRAGMENTS  FROM  THE  SEVENTH  (?)  CREATION  TABLET. 

When  the  gods  collectively  had  created 

They  made  excellently  the  stout  trunks  of  trees  (?), 

Brought  forth  living  creatures 

The  cattle  of  the  field,  the  wild  beasts  of  the  field,  and  the  creeping  things  of 
the  [field]. 


.     .     .     [Uncertain  fragments.] 

22 


338  APPENDIX  L 

2—9       The  tree  of  life  also 

10  And  a  river  went  out  of  Eden  to  water  the  garden ;  and  from 

11  thence  it  was  parted,  and  became  four  heads.    The  name  of  the 
first  is  Pishon:  that  is  it  which  compasseth  the  whole  land  of 

12  Ha Y Hah,  where  there  is  gold ;  and  the  gold  of  that  land  is  good : 

13  there  is  bdellium  and  the  onyx  stone.    And  the  name  of  the  second 
river  is  Gihon :  the  same  is  it  that  compasseth  the  whole  land  of 

14  Cush.    And  the  name  of  the  third  river  is  Hiddekel :  that  is  it 
which  goeth  in  front  of  Assyria.    And  the  fourth  river  is  Euphra- 

15  tes.    And  Yahweh  God  took  the  man,  and  put  him  into  the  garden 
of  Eden  to  dress  it  and  to  keep  it. 

The  tree  of  life,  or  sacred  plant  of  the  Assyrian  bas-reliefs,  is  guarded 
by  winged  genii  (A7r0#fo>«===cherubim)  with  eagle's  heads.  In  Indian 
tradition  (perhaps  connected  with  the  ancient  Assyro-Babylonian)  the 
tree  appears  springing  from  over  the  sacred  fountain,  Ardvt-$ura,  in  the 
centre  of  the  garden  of  the  gods  at  the  top  of  Merit,  the  holy  mountain 
of  the  north,  and  distilling  the  soma  or  drink  of  immortality.  Cf.  Ez. 
xxviii.  isf.  "  Thou  wast  in  Eden,  the  garden  of  God  ....  thou 
wast  on  the  holy  mountain  of  God."  In  Greek  mythology  the  source  of 
celestial  immortality  is  the  food  ambrosia.  Among  all  Oriental  peoples 
traces  remain  of  a  primitive  conception  of  a  divine  life  resident  in  trees, 
and  the  tree  of  life  is  therefore  common  property  in  Oriental  folk-lore. 
The  tree  of  the  knowledge  of  good  and  evil,  on  the  contrary,  is  a  meta- 
physical conception  or  modification  of  the  myth  by  J1,  the  author  of  the 
Eden  story. 

Eden=Assyrian  Idinu.  The  geographical  data  may  be  compared 
with  Gen.  x.,  as  there  the  general  story  of  xi.  1-9  is  localized  and  made 
specific,  so  here  the  garden,  which  originally,  vs.  8,  was  only  "  eastward 
in  Eden,"  is  localized ;  and  the  four  "  heads,"  which  were  perhaps 
originally  the  same  as  the  four  divisions  of  the  Indian  holy  fount, 
Ardvz-$ura,  flowing  to  the  four  cardinal  points,  are  localized  and 
identified. — Pishon=perhaps  Accadian  Pisaanna,  Assyrian  Pisanu, 
"water-container." — Gihon=perhaps  Accadian  Guhan-D  I. — The  whole 
land  of  Cush  is  obviously  intended  to  include  also  south  Arabia,  besides 
the  country  usually  and  properly  designated  Cush,  i.  e.  Aethiopia  and 
Nubia.  The  author  accordingly  seems  to  find  the  source  of  the  Nile  in 
Eden.  The  same  remarkable  conception  of  Cush  extending  to  the 
Persian  Gulf  reappears  in  Gen.  x.  6-8  (P  on  the  basis  of  J2),  and  appears 
to  rest  upon  a  confusion  of  the  Egyptian-Nubian  Kes  with  the  Babylon- 
ian Kas. — Hiddekel=Assyrian  Htdiglat,  Babylonian  Idiglat ;  i.  e.  the 
Tigris  (Dan.  x.  4).— Euphrates=Assyrian  Bur  at ;  elsewhere  simply 
"the  River"  (cf.  Gen.  xxxi.  21). 


APPENDIX  L  339 

And  Tahweh  said,  Behold,  the  man  is  become  as  one  of  us,  to  3 — 22 
know  good  and  evil ;  and  now,  lest  he  put  forth  his  hand,  and 
take  also  of  the  tree  of  life,  and  eat,  and  live  for  ever :  therefore 
he  drove  out  the  man ;  and  he  placed  at  the  east  of  the  garden  of  24 
Eden  the  Cherubim,  and  the  flame  of  a  sword  which  whirled  every 
way,  to  keep  the  way  of  the  tree  of  life. 

And  again  she  bare  his  brother  Abel.    And  Abel  was  a  keeper  4—2 

Cherubim== Assyrian  Kiroubim,  the  guardian  genii  represented  by 
human  and  eagle-headed,  winged  colossi,  with  bodies  of  bulls,  at  the 
entrance  of  palaces  and  temples.  Greek  6:rw/j=English  "griffon:" 
perhaps  the  same  as  Cerberus,  the  dragon  guardian  of  the  entrance  to 
the  nether  world.  In  Assyrian  sculpture  also  they  "keep  the  way  of 
the  tree  of  life"  (cf.  Ez.  i.  10 ;  x.  14). — The  flame  (or  "prodigy,"  "en- 
chantment ;"  cf.  Ex.  vii.  n)  of  a  (sickle-shaped)  sword  whirling  every 
way,  is  the  peculiar  attribute  of  the  cherub  (perhaps  a  weapon  like  the 
Hindu  tchakra).  Cf.  the  "  wheels,"  i.  e.  whirling  disks,  of  the  cherubs 
in  Ez.  i.  15-21  ;  x.  9-17,  which  are  there  said  to  contain  the  spirit  of  the 
cherubim  and  accompany  them  everywhere.  An  Accadian  lyric  (Cunei- 
form Inscriptions  of  West  Asia.  Vol.  II.,  pi.  19.  No.  2)  introduces 
this  whirling  disc  as  the  weapon  of  a  god. 

The  Eden  creation-story  of  J1,  as  appears  from  a  recent  discovery  by 
Mr.  Pinches  (announced  in  The  Academy  of  November  29,  1890),  had 
also  a  Babylonian  parallel  beginning  with  the  statement  that  no  plant 
existed,  placing  the  formation  of  man  before  that  of  plants  and  animals 
and  mentioning  an  abode  of  delights.  Here  also  the  Tigris  and  Euphra- 
tes are  mentioned.  The  evidence  is  decisive  that  Gen.  ii.  and  this 
Babylonian  story  have  at  least  a  common  stock.  It  is  not  impossible 
that  what  appear  to  be  additions  to  the.  primitive  narrative  of  J1  will 
turn  out  to  have  been  suggested  by  the  Babylonian  form  of  the  story. 

Abel  perhaps=Assyr.  Abal(habal)  "  son,"  Accadian  ibila,  suggesting 
an  Assyro-Babylonian  origin  for  this  section  also,  which  in  spite  of  its 
obvious  relation  to  J1  (cf.  vs.  7  with  iii.  16  ;  uf.  with  iii.  i7f.  ;  14^  with 
i6<$  ;  15^  with  24)  is  not  originally  of  a  piece  with  this  document.  Jabal 
here,  vs.  20,  is  the  father  of  shepherds,  and  Cain,  after  having  become 
"a  fugitive  and  a  wanderer,"  vs.  i4f,  reappears  in  i6<£f  as  a  settled 
agriculturist  and  city -builder.  The  references  to  J1  in  vv.  7,  u,  14,  15, 
also  turn  out  on  closer  inspection  to  be  evidence  for  diversity  and  not 
identity  of  authorship.  Verse  7,  for  example,  misapplies  the  expression 
of  iii.  16.  The  double  character  of  Cain  as  city-builder  (J1)  and  fratricide 
(J2)  may  perhaps  again  be  due  to  the  double  Assyro-Babylonian  stock  ; 
for  as  Lenormant  observes  (Beg.  of  Hist.,  pp.  i46ff),  in  the  duo-decimal 
Babylonian  calendar,  the  third  month  is  called  ' '  the  month  of  brick- 
making,"  and  also  "  the  month  of  the  twins,"  with  the  sign  Gemini. 


340  APPENDIX  /. 

3  of  sheep.     And  in  process  of  time  it  came  to  pass,  that  Cain 
brought  of  the  fruit  of  the  ground  an  offering  unto  Yahweh. 

4  And  Abel,  he  also  brought  of  the  firstlings  of  his  flock  and  of  the 

5  fat  thereof.  And  Yahweh  had  respect  unto  Abel  and  to  his  offering : 
but  unto  Cain  and  to  his  offering  he  had  not  respect.    And  Cain 

6  was  very  wroth,  and  his  countenance  fell.    And  Yahweh  said  unto 
Cain,  Why  art  thou  wroth  1  and  why  is  thy  countenance  fallen  2 

7  If  thou  doest  well,  is  it  not  lifted  up  ?  and  if  thou  doest  not  well, 
sin  coucheth  at  the  door :  and  unto  thee  shall  be  his  desire,  and 

8  thou  shalt  rule  over  him.    And  Cain  said  unto  Abel  his  brother, 
And  it  came  to  pass,  when  they  were  in  the  field,  that 

9  Cain  rose  up  against  Abel  his  brother,  and  slew  him.    And  Yah- 
weh said  unto  Cain,  Where  is  Abel  thy  brother  I    And  he  said,  1 

10  know  not:  am  I  my  brother's  keeper?    And  he  said,  What  hast 
thou  done  ?  the  voice  of  thy  brother's  blood  crieth  unto  me  from 

11  the  ground.    And  now  cursed  art  thou  from  the  ground,  which 
hath  opened  her  mouth  to  receive  thy  brother's  blood  from  thy 

12  hand;  when  thou  tillest  the  ground,  it  shall  not  henceforth  yield 
unto  thee  her  strength;  a  fugitive  and  a  wanderer  shalt  thou 

13  be  in  the  earth.     And  Cain  said  unto  Yahweh,  My  punishment 

14  is  greater  than  I  can  bear.     Behold,  thou  hast  driven  me  out 
this  day  from  the  face  of  the  ground ;  and  from  thy  face  shall  I 
be  hid;  and  I  shall  be  a  fugitive  and  a  wanderer  (nad)  in  the 
earth ;  and  it  shall  come  to  pass,  that  whosoever  findeth  me  shall 

15  slay  me.    And  Yahweh  said  unto  him,  Therefore  whosoever  slay- 
Each  month  had  its  peculiar  myth  and  related  zodiacal  sign.     Thus  the 
eleventh  with  the  sign  Aquarius  was  called  "  the  month  of  the  curse  of 
rain,"  and  its  myth  was  that  of  the  Flood.    (See  next  page.)    That  of  the 
first,  called,  "  the  month  of  the  altar  of  the  demiurge  "  was  the  creation 
of  the  world  ;  of  the  second,  "  the  month  of  the  propitious  bull"  (i.  e. 
Ea,  the  god  originator  of  humanity),  was  the  creation  of  man.     The 
myth,  or  myths,  belonging  with  the  third  month,  and  the  sign  Gemini, 
have  not  yet  been  discovered,  the  only  hint  of  their  (its?)  character 
being  in  the  two  names,  "month  of  brick-making "  and  "  month  of  the 
twins,"  with  which   Lenormant  compares  the   Egyptian,   Greek    and 
Roman  myths  connecting  fratricide  with  the  founding  of  a  city,  and 
the  Phoenician  myth  of  Cain,  twin  brother  of  Adam  min-haadamah. 
"These  are  they,"  says  Sanchoniathon.   "who  found  out  how  to  mix 
chopped  straw  with  clay  to  make  bricks,  how  to  dry  them  in  the  sun, 
and  to  build  houses  with  roofs." 

Here  we  have  perhaps  a  union  of  two  ancient  myths,  one  of  fratricide 
and  the  other  of  city-building,  the  former,  neglected  by  J1,  having  been 
introduced  by  J2. 


APPENDIX  L  341 

eth  Cain,  vengeance  shall  be  taken  on  him  sevenfold.  And  Yah- 
weh  appointed  a  sign  for  Cain,  lest  any  finding  him  should  smite 
him.  So  Cain  went  out  from  the  presence  of  Yahweh.  16 

And  Adam  knew  his  wife  again ;  and  she  bare  a  son,  and  called  25 
his  name  Seth :  For,  [said  she,]  God  hath  appointed  (shatti)  me  an- 
other seed  instead  of  Abel ;  for  Cain  slew  him.    And  to  Seth,  to  26 
him  also  there  was  born  a  son ;  and  he  called  his  name  Eiiosh : 
then  began  men  to  call  upon  the  name  of  Yahweh. 

[And  unto  Enosh  was  born  Kenan;  and  Kenan  begat  Enoch] 
and  Enoch  walked  before  Yahweh,  [and  he  was  not,  for  Yahweh  6—22 
took  him]. 

"Then  Bel  listened  to  reason  and  mounted  to  the  interior  of  the  vessel.  He 
took  my  hand  and  made  me  to  rise,  lifted  up  my  wife  also,  and  laid  her  hand  in 
mine ;  he  turned  himself  to  us,  stood  between  us,  and  blessed  us,  [saying], 
4  Hitherto  Shamash-napishti  was  human,  but  now  shall  Shamash-napishti  and 
his  wife  be  like  unto  the  gods,  they  are  lifted  up  to  live  like  them,  and  Shamash- 
napishti  shall  dwell  far  off  at  the  mouth  of  the  rivers.'  So  they  took  me  and 
gave  me  a  dwelling  far  off  at  the  mouth  of  the  rivers." 

IV.  25f.  By  the  interpolation  of  these  two  verses  the  seven-linked 
genealogy  of  J1  is  considered  to  have  been  expanded  to  nine  links.  The 
substitution  of  Noah  in  place  of  Jabal,  Jubal  and  Tubal,  to  be  the 
son  (instead  of  grandson  ?)  of  Lamech,  produced  then  a  ten-linked  gene- 
alogy, corresponding  exactly  with  the  Assyrian  genealogy  of  ten  prim- 
eval kings  or  patriarchs,  of  whom  the  tenth  is  Hasisadra,  the  flood-hero 
and  repopulator  of  the  world.  Very  little  inventive  power  was  required, 
since  the  names  Seth  and  Enosh  are  respectively  synonymous  with  Cain 
and  Adam.  The  expansion  of  the  genealogy  to  correspond  in  number 
with  the  Assyrian  was  apparently  accompanied  by  a  slight  alteration  of 
the  remaining  names.  As  before,  in  the  case  of  the  Creation  story,  the 
priestly  writer  naturally  follows  the  amended  version,  so  that  what  is 
now  missing  from  J2's  genealogy  of  the  Sethites  may  be  readily  supplied 
from  P. 

The  singular  notice  which  in  P's  genealogy  of  Adam  is  attached  to 
the  name  of  Enoch,  Budde  ( Urgesch.  ch.  v.)  considers  to  be  derived,  like 
v.  29,  from  his  J  source.  But  in  J1  the  name  of  Enoch  appears  uncon- 
nected with  any  tradition.  Since  in  all  of  P's  genealogies  there  is  the 
most  rigid  exclusion  of  every  trace  of  material  of  this  nature,  we  must 
attribute  to  J2  the  interesting  notice  of  the  apotheosis  of  Enoch  and  very 
possibly  even  the  365  years  which  apparently  indicate  his  connection 
with  sun-myths.  Budde  further  conjectures  that  this  tradition  also  was 
borrowed  from  the  Assyro-Chaldaean  epos.  In  Col.  IV. ,  lines  23-30, 
Xisuthros-Hasisadra,  whose  name  as  usually  written  in  the  tablets  is 
Shamash-napishti^ '  sun  of  life,"  relates  the  story  of  his  own  apotheosis 
as  above. 


342  APPENDIX  /. 

[And  Enoch  begat  Jared,  and  Jared  begat  Mahalalel,  and  Ma- 
halalel  begat  Methuselah,  and  Methuselah  begat  Lamech.  And 

5—29  unto  Lamech  there  was  born]  a  son :  and  he  called  his  name 
Noah,  saying,  This  same  shall  comfort  (Heb.  nahem)  us  for  our 
work  and  for  the  toil  of  our  hands,  from  the  ground  which  Yah- 
weh  hath  cursed. 

6—5      And  Yahweh  saw  that  the  wickedness  of  man  was  great  in 

If  this  be  the  source  of  the  tradition,  J2,  in  adopting  the  story,  divided 
the  character  of  the  Assyrian  flood-hero  in  accordance  with  the  signifi- 
cance of  the  name  Hasis-adra  ("prudent-reverent,"  nearly  the  equiva- 
lent of  "  righteous  andperfect,"  Gen.  vi.  9)  as  flood-hero,  transmitting  his 
r&le  to  Noah,  the  tenth  from  Adam,  and  for  Shamash-napishti,  the  "sun 
of  life,"  made  immortal  like  the  gods  and  taken  to  dwell  with  them,  sub- 
stituting Enoch  the  fifth  from  Adam. 

The  fragments  of  Berosus,  which  give  the  corresponding  list  of  ten 
ante-diluvian  kings  ending  with  the  Flood-hero,  can  be  corrected  in  a 
few  cases  by  the  cuneiform  tablets.     The  list  is  as  follows,  and  we  set 
side  by  side  with  it  the  list  of  J1  and  the  expanded  list  of  J2. 
Chaldczo- Assyrian.  J1  J2 

Adoros  (Adiuru)  Ha-adam  Adam 

Alaparos  Seth 

Almelon  Enosh 

Ammenon  (Hammanu)  Cain  [Kenan] 

Amegalaros  Enoch  Enoch 

Daonos  Irad  [Jared] 

Edoranchos  Mehujael  [Mahalalel] 

Amemphsinos  Methusael  [Methuselah] 

Obartes  (Ubaratutu)  Lamech  Lamech 

Jabal  Jubal  Tubal 
Xisuthros  (Hasisadra  Noah  Noah 


Shem  Japheth  Canaan      Shem  Ham  Japheth 

"Noah  the  husbandman"  may  have  been  suggested,  not  only  by  his 
appropriate  position  in  the  original  genealogy,  and  as  the  father  of  the 
populations  of  West  Asia,  but  also  by  the  favorable  etymology  which  the 
writer  of  the  original  genealogy  had  attached  to  his  name,  as  a  suitable 
character  to  be  selected  for  the  role  of  the  Assyro-Babylonian  flood-hero. 

The  cuneiform  Flood-story  is  an  episode  of  the  so-called  Izdubar 
legends,  which  constitute  the  great  Babylonian  national  epos,  celebrating 
the  deeds  of  king  Izdubar  of  Erech  on  twelve  tablets  containing  a  total 
of  some  3,000  lines.  For  an  offense  against  the  goddess  Ishtar  Izdubar 
is  smitten  with  disease,  and  betakes  himself  for  healing  to  his  ancestor 


APPENDIX  I.  343 

the  earth,  and  that  every  imagination  of  the  thoughts  of  his  heart 
was  only  evil  continually.    And  it  repented  Yah  well  that  he  had    6 
made  man  on  the  earth,  and  it  grieved  him  at  his  heart.    And    7 
Yahweh  said,  I  will  blot  out  man  from  the  face  of  the  ground ; 
for  it  repenteth  me  that  I  have  made  them.     But  Noah  found    8 
grace  in  the  eyes  of  Yahweh. 

(J2  underlying  P.)  [And  Yahweh  said  unto  Noah,  The  end  6—13-16 
of  all  flesh  is  come  before  me.  Behold,  1  will  blot  out  man  from 
the  face  of  the  ground  because  their  wickedness  is  great,  but  thou 
hast  found  grace  in  mine  eyes :  Therefore  build  thee  an  ark  of 
gopher  wood ;  thou  shalt  make  the  ark  of  compartments  and  shalt 
pitch  it  within  and  without  with  pitch.  And  this  is  how  thou 
shalt  make  it :  the  length  of  the  ark  three  hundred  cubits,  the 
breadth  of  it  fifty  cubits  and  the  hight  of  it  thirty  cubits.  Thou 
shalt  make  a  light  for  the  ark  at  the  top,  and  shalt  finish  it  to  a 
cubit,  and  the  door  of  the  ark  shalt  thou  set  in  the  side  thereof: 
with  lower,  second  and  third  stories  shalt  thou  make  it.  And  22 
Noah  built  the  ark  as  Yahweh  commanded  him.] 

Shamash-napishti,  surnamed  Hasisadra,  "  at  the  mouth  of  the  rivers," 
whither  he  was  removed  by  the  gods.  Arrived  there,  Shamash-napishti 
relates  at  his  request  the  story  of  his  escape  from  the  Flood  and  subse- 
quent apotheosis.  The  narrative  is  as  follows  : — 

Shamash-napishti  also  said  to  Izdtibar,  Let  me  reveal  to  thee,  O  Izdubar,  the 
narrative  of  my  preservation,  and  let  me  tell  thee  the  decree  of  the  gods.  The 
city  Shurippak,  the  city  which  as  thou  knowest  is  situate  on  the  Euphrates,  this 
was  already  ancient  when  the  gods  in  it  were  moved  by  their  heart  to  institute 
a  Deluge  (Assyr.  Adu6u=1He'b.  mabbul,  a  nomen  proprium  of  the  Flood).  The 
great  gods  were  there  :  their  father  Anu,  their  counsellor,  the  warlike  Bel,  their 
throne-bearer  Adar,  their  prince  Ennugi.  The  lord  of  unsearchable  wisdom 
also,  the  god  Ea,  sat  [in  counsel]  among  them  and  reported  their  conclusion  to 
his  worshipper  (?).  "  Worshipper,  worshipper,  venerable,  venerable  (?)  [said  he] 

worshipper,  hear    ...         .    and  give  heed,  venerable  Shurripa- 

kite,  son  of  Ubara-tutu.     Forsake  thine  house,  build  a  ship,  leave of 

life,  they  are  determined  to  destroy  the  seed  of  life.  Preserve  thou  alive  and 
bring  up  into  the  interior  of  the  vessel  the  seed  of  life  of  every  sort.  The  ship 

which  thou  shalt  build cubits  shall  be  its  measure  in  length  [and] 

cubits  the  equal  measure  of  its  breadth  and  hight ;  and 

sea  it,  provide  it  also  with  a  deck."  When  I  understood  this,  I  said  to  Ea,  my 
lord  :  "[The  building  of  the  ship]  O  lord,  which  thou  hast  commanded,  [if]  I  carry 
it  out,  the  people  and  the  elders  [will  laugh  at  me]."  [Ea  opened  his  mouth 
and]  spake,  saying  to  me  his  servant :  "  [If  they  laugh  at  thee]  thou  shalt  say  to 

them,  Whoever  abuses  me  and surely  I and  I  will 

the  vault  of  heaven above  and  beneath  I  will  judge. 

[But  thou,  shut  not  the  door  until  be  come]  the  time  when  I  shall  send  th[ee] 
word.  [Then]  enter  in  through  the  door  of  the  ship  and  bring  [into]  its  interior 
thy  store  of  grain,  all  thy  possessions  and  wealth,  thy  [family],  thy  servants  and 
thy  handmaids  and  [thy]  relatives." 


344  APPENDIX  I. 

7       And  Yahweh  said  unto  Noah,  Come  thou  and  all  thy  house  into 
the  ark ;  for  thee  have  I  seen  righteous  before  me  in  this  genera- 

2  lion.    Of  every  clean  beast  thou  shalt  take  to  thee  seven  and 
seven,  the  male  and  his  female ;  and  of  the  beasts  that  are  not 

3  clean  two,  the  male  and  his  female;  of  the  fowl  also  of  the  air, 
seven  and  seven,  to  keep  seed  alive  upon  the  face  of  all  the  earth. 

4  For  yet  seven  days,  and  I  will  cause  it  to  rain  upon  the  earth 
forty  days  and  forty  nights ;  and  every  living  thing  that  I  have 

5  made  will  I  blot  out  from  off  the  face  of  the  ground.    And  Noah 
did  according  unto  all  that  Yahweh  commanded  him. 

7  And  Noah  went  in,  and  his  sons,  and  his  wife,  and  his  sons 
wives  with  him,  into  the  ark,  because  of  the  waters  of  the  flood. 

8  Of  clean  beasts,  and  of  beasts  that  are  not  clean,  and  of  fowls,  and 

9  of  every  thing  that  creepeth  upon  the  ground,  there  went  in  two 
and  two  unto  Noah  into  the  ark,  as  Yahweh  commanded  Noah. 

ibb  And  Yahweh  shut  him  in. 

The  [cattle]  of  the  field,  the  wild  beasts  of  the  field,  everything  that 

[will  I]  send  to  thet,  to  the  end  that  [thy]  gate  may  preserve  [them  all].— [Adra]- 
hasis  opened  his  mouth  and  spake  and  [s]aid  to  Ea  [his]  lord:  O  my  lord,  no 

[one]  has  ever  built  a  vessel  [in  this  fashion]  49  [upon  the  la]nd  ; 

50 may  I  see  and  the  ship 51 upon  the 

land 52 as  thou  hast  commanded 

25.  I  collected  all  that  I  had  ;  I  collected  all  the  silver  I  had  ;  26.  I  collected  all 
the  gold  I  had  ;  27.  all  that  I  had  of  seed  of  life  of  all  kinds  [I  collected],  and  all 
this  28.  I  brought  up  into  the  ship  ;  all  my  company,  male  and  female ;  29.  the 
cattle  of  the  field,  the  wild  beasts  of  the  field,  and  all  my  relatives,  I  made  to 
go  on  board.  30.  Now  when  the  sun  had  brought  the  appointed  time,  31.  a 
voice  (?)  proclaimed:  "In  the  evening  the  heavens  shall  rain  destruction.  32. 
Enter  in  to  the  [int]erior  of  the  ship  and  shut  thy  door  ;  33.  the  appointed  time 
is  come.  34.  In  the  evening,  proclaimed  the  voice  (?),  the  heavens  shall  rain 
destruction.  35.  With  terror  I  awaited  the  setting  of  the  sun  on  that  day  (?).  36. 
I  held  in  dread  the  day  of  embarkation.  37.  But  I  entered  in  to  the  interior  of 
the  ship  and  shut  my  door  behind  me,  38.  to  close  the  vessel.  To  Buzurkurgal, 
the  pilot,  39.  I  entrusted  the  great  structure  with  its  cargo. 

Col.  II.  1-24.  [In  these  lines  the  building  of  the  vessel  was  described 
in  detail.  The  beginning  of  the  description,  which  formed  the  conclu- 
sion of  Col.  I.  is  missing.  According  to  line  6,  it  appears  that  the  con- 
struction lasted  exactly  a  week.  As  Noah  divided  the  ark  in  three  par- 
titions ("stories"),  so  Hasisadra  also  (line  7)  divides  the  interior  into 
different  stories.  The  number  unfortunately  is  missing.  Lines  10-12 
are  also  plain.  "  I  saw  fissures  (leaks)  and  supplied  that  which  was 
lacking.  Three  sar  (a  liquid  measure)  of  bitumen  I  poured  over  the 
exterior.  Three  sar  of  pitch  over  the  interior."  At  the  close  it  may 
be  gathered  from  the  fragmentary  lines  that  Hasisadra  provisioned  the 
ship  with  food  and  drink.]  (See  Schrader's  Keilinschr.,  pp.  7of.) 


APPENDIX  I.  345 

And  it  came  to  pass  after  the  seven  days,  that  the  waters  of  10 
the  flood  were  upon  the  earth.    And  the  rain  was  upon  the  earth  12 
forty  days  and  forty  nights.    And  the  waters  increased  and  bare  17^ 
up  the  ark  so  that  it  was  lift  up  above  the  earth.    All  in  whose  22 
nostrils  was  the  breath  of  life,  of  all  that  was  in  the  dry  land, 
died.    So  he  (Yahweh)  blotted  out  every  living  thing  which  was  23 
upon  the  face  of  the  ground :  and  Noah  only  was  left,  and  they 
that  were  with  him  in  the  ark. 

[And  it  came  to  pass  at  the  end  of  seven  days  that  the  storm  8—2^ 

40.  Then  arose  Mu-sheri-ina-namari  from  the  foundations  of  the  sky,  a  black 
cloud,  42.  in  the  midst  of  which  Ramman  thundered,  43.  Nebo  and  Sherru 
march  against  one  another,  44.  the  throne-bearers  stride  over  mountain  and 
plain.  45.  The  powerful  god  of  pestilence  looses  the  whirl  winds  (?).  46.  Adar 
makes  the  canals  (?)  to  overflow  incessantly,  47.  the  Anunaki  bring  floods,  48. 
they  make  the  earth  to  tremble  with  their  might.  49.  Ramman's  inundation 
mounts  aloft  to  the  sky,  all  light  vanished  before  the  [darkness]. 

Col.  III.  i of  the  earth  they  destroy  like 2 

mountain  (?) 3.  the they  bring  nigh  to  fight  against 

man.  4.  The  brother  no  longer  looks  after  his  brother,  men  no  longer  are  con- 
cerned about  one  another.  In  heaven  5.  the  gods  are  afraid  at  the  Deluge  and 
6.  seek  refuge,  they  mount  aloft  to  the  heaven  of  Anu.  Like  a  dog  in  its  kennel 
the  gods  cower  together  at  the  lattice  of  heaven.  8.  Ishtar  cries  out  like  a 
woman  in  travail,  9.  the  great  goddess  cries  with  a  loud  voice  [saying]  10. 
"mankind  has  returned  to  clay  (slime);  n.  the  evil  which  I  predicted  before 
the  gods.  12.  Thus  did  I  foretell  the  disaster  before  the  gods.  13.  I  foretold  the 
war  of  extermination  which  would  be  waged  against  them.  14.  But  I  did  not 
bring  mankind  to  birth  that  15.  they  like  the  spawn  of  fish  should  fill  the  sea !" 
16.  Then  the  gods  wept  with  her  for  the  (deed  of  the)  Anunaki ;  17.  upon  one 
spot  the  gods  sat  down  with  lamentation  ;  18.  their  lips  they  pressed  together 

destiny.  19.  Six  days  and  seven  nights  20  wind,  flood  and  storm 

prevailed,  21  but  at  the  breaking  of  the  seventh  day  the  storm  was  quieted,  the 
flood,  which  22  had  battled  like  a  mighty  army  23.  was  appeased  ;  the  sea  dimin- 
ished, and  storm  and  flood  ceased. 

24.  I  sailed  through  the  sea  weeping,  25.  that  the  dwellings  of  men  were  turned 
to  slime  ;  26.  like  tree-trunks  the  corpses  floated  about.  27.  I  had  opened  a  port- 
hole, and  as  the  daylight  fell  upon  my  face,  28.  I  was  overwhelmed  with  sorrow 
and  sat  down  weeping  ;  the  tears  flowed  over  my  face.  30.  I  sailed  through  the 
territories,  (now)  a  dreadful  ocean ;  31.  then  emerged  a  bit  of  land  twelve 
measures  high.  32.  To  the  land  of  Nizir  (the  mountain  region  eastward  from 
the  Tigris,  beyond  the  lower  Zab,  between  the  35th  and  36th  parallels,  which 
dominates  the  plain  of  Assyria.  If  Semitic,  Nizir  means  "  rescue")  drifted  the 
ship.  33.  The  mountain  of  the  land  of  Nizir  held  the  ship  and  would  not  let  it 
pass.  34.  The  first  and  second  day  the  mountain  Nizir  held  the  ship,  etc.  35. 
The  third  and  fourth  day  the  mountain  Nizir  held,  etc.  36.  The  fifth  and  sixth 
day  the  mountain  Nizir  held,  etc.  37.  At  the  breaking  of  the  seventh  day  38.  I 
brought  forth  a  dove  and  loosed  it.  The  dove  flew  hither  and  thither ;  but  when 
39.  no  resting-place  appeared,  it  returned  again.  40.  Then  I  brought  forth  a 
swallow  and  released  it.  The  swallow  flew  hither  and  thither  ;  but  when  41.  no 
resting-place  appeared,  it  returned  again.  42.  Then  I  brought  forth  a  raven  and 
released  it.  43.  The  raven  flew  away,  and  when  it  saw  that  the  waters  had  dim- 
ished  44.  it  drew  near  again,  cautiously  wading,  but  did  not  return. 


346  APPENDIX  I. 

3    ceased],  and  the  rain  from  heaven  was  restrained ;  and  the  waters 

6  returned  from  off  the  earth  continually.    And  it  came  to  pass  at 
the  end  of  forty  days,  that  Noah  opened  the  window  of  the  ark 

7  which  he  had  made :  and  he  sent  forth  a  raven,  and  it  went  forth 

8  to  and  fro,  until  the  waters  were  dried  up  from  off  the  earth.   And 
he  [stayed  seven  days  and]  sent  forth  a  dove  from  him,  to  see  if 

9  the  waters  were  abated  from  off  the  face  of  the  ground ;  but  the 
dove  found  no  rest  for  the  sole  of  her  foot,  and  she  returned  unto 
him  to  the  ark,  for  the  waters  were  on  the  face  of  the  whole 
earth :  and  he  put  forth  his  hand,  and  took  her,  and  brought  her 

10  in  unto  him  into  the  ark.    And  he  stayed  yet  other  seven  days ; 

1 1  and  again  he  sent  forth  the  dove  out  of  the  ark ;  and  the  dove 
came  in  to  him  at  eventide ;  and,  lo,  in  her  month  a  fresh  olive 
leaf:  so  Noah  knew  that  the  waters  were  abated  from  off  the 

12  earth.    And  he  stayed  yet  other  seven  days;  and  sent  forth  the 
i3<£  dove;   and  she  returned  not  again  unto  him  any  more.    And 

Noah  removed  the  cover  of  the  ark,  and  looked,  and,  behold,  the 
face  of  the  ground  was  dried. 
[Then  Noah  and  all  that  were  with  him  in  the  ark  went  forth.] 

20  And  Noah  builded  an  altar  unto  Yahweh,  and  took  of  every  clean 
beast,  and  of  every  clean  fowl,  and  offered  burnt  offerings  on  the 

21  altar.    And  Yahweh  smelled  the  sweet  savour;  and  Yahweh  said 
in  his  heart,  I  will  not  again  curse  the  ground  any  more  for 
man's  sake ;  for  the  imagination  of  man's  heart  is  evil  from  his 
youth ;  neither  will  I  again  smite  any  more  every  living  thing, 

22  as  I  have  done.    While  the  earth  remaineth,  seedtime  and  har- 
vest, and  cold  and  heat,  and  summer  and  winter,  and  day  and 
night  shall  not  cease. 

9— 11-17  (P  underlying  P.)  [And  Yahweh  made  a  covenant  with 
Noah,  and  said,  Behold  I  do  set  my  bow  in  the  sky,  and  it  shall 
be  the  token  of  this  covenant  between  me  and  thee  and  all  flesh, 
that  the  waters  shall  no  more  become  a  flood  to  destroy  all  flesh.] 

45.  Then  I  sent  forth  (all)  toward  the  four  winds ;  I  offered  a  sacrifice.  46.  I 
built  an  altar  on  the  peak  of  the  mountain  ;  47.  seven  by  seven  I  placed  the 
adagur-vases  ;  48.  beneath  them  I  spread  out  reeds,  cedar  and  j  uniper.  49.  The 
gods  inhaled  the  fragrance,  the  gods  smelled  the  sweet  savour,  50.  like  flies  the 
gods  gathered  above  the  head  of  the  offerer. 

51.  When  at  length  the  goddess  Ishtar  drew  near,  52.  she  raised  aloft  the  great 

bows  which  Anu  had  made  according  to [and  said]  53.   "These  gods  be 

the  jewels  of  my  neck  !  Col.  IV.  i.  I  shall  not  forget  these  days,  I  will  remem- 
ber them  and  not  forget  them  forever.  2.  Let  the  gods  come  to  the  altar, 
3.  only  Bel  shall  not  come  to  the  altar,  4.  because  he  did  heedlessly  and  made 
the  Deluge,  5.  and  delivered  my  men  to  destruction."  6.  When  at  length  Bel 
drew  near  and  saw  the  ship  he  was  aghast,  7.  he  was  filled  with  wrath  (?) 
against  the  gods  and  the  Igigi  (celestial  spirits).  8.  "  What  man  is  this  that  has 


APPENDIX  L  347 

And  the  sons  of  Noah,  that  went  forth  of  the  ark,  were  Shem,  18 
and   Hani,  and  Japheth:   and  Ham  is   the  father  of  Canaan. 
These  three  were  the  sons  of  Noah,  and  unto  them  sons  190— 10—  ib 
were  born  after  the  flood,  and  of  these  was  the  whole  earth  9— igb 
overspread. 

escaped  ?  No  mortal  is  to  remain  alive  in  the  destruction."  9.  Then  Adar 
opened  his  mouth  and  spake,  saying  to  the  warlike  Bel,  10.  "  Who  indeed  but 
Ea  can  have  contr[ived]  this  thing  ?  n.  Ea  knew  of  it  and  informed  him  of  all." 
12.  Then  Ea  opened  his  mouth  and  spake  to  the  warlike  Bel,  saying  :  13.  "Thou 
art  the  war[rior]  prince  of  the  gods;  14.  but  why,  why  hast  thou  wrought  so 
recklessly  and  didst  prep[are]  the  Deluge?  15.  Let  the  sinner's  iniquity  fall 
upon  him,  let  the  presumption  of  the  presumptuous  fall  upon  him.  16.  (But)  be 
not  relentless,  that  he  be  not  blotted  out ;  be  merciful,  so  that  he  may  not 

17.  Instead  of  (thy)  making  a  Deluge  let  lions  come  and  decima[te] 

mankind  ;  18.  instead  of  thy  making  a  Deluge  let  hyaenas  come  and  deci[mate] 
mankind  ;  19.  instead  of  thy  making  a  Deluge  let  famine  appear  and  [consume] 
the  land  ;  20.  instead  of  thy  making  a  Deluge  let  the  god  of  pestilence  come  and 
dec[imate]  mankind  !  21.  I  did  not  reveal  to  him  the  decision  of  the  great  gods. 
22.  I  (only)  sent  a  dream  to  Adrahasis  and  he  understood  the  decision  of  the 
gods."  (I.  e.  he  possessed  this  power  through  his  piety  ;  an  impious  man  would 
not  have  understood  the  revelation.)  23.  Then  Bel  listened  to  reason, 
mounted  to  the  interior  of  the  ship,  24.  took  my  hand  and  lifted  me  up,  raised 
up  my  wife  also  and  placed  her  hand  in  mine,  26.  turned  himself  to  us,  stood 
between  us  and  blessed  us :  "  Hitherto  Shamash-napishti  was  mortal,  28.  but 
now  shall  Shamash-napishti  and  his  wife  be  lifted  up  to  be  like  unto  the  gods. 
29.  And  Shamash-napishti  shall  dwell  far  off  at  the  mouth  of  the  rivers !"  30. 
Then  they  took  me  and  gave  me  a  dwelling-place  far  off  at  the  mouth  of  the 
rivers. 

"  After  the  Flood."  Hebrew  achar  6am-mal>t>ut=AssyT.  arki  a-bu- 
bi,  a  phrase  occurring  in  the  title  of  an  ancient  Babylonian  list  of  kings 
and  in  Berosus-Polyhistor  :  "  These  are  the  kings  who  reigned  after  the 
Flood."  J2,  however,  naturally  does  not  confine  himself  to  the  idea  of 
Noah  as  ancestor  of  a  line  of  Babylonian  kings,  but  returns  to  the 
Hebrew  line  through  Shem.  The  Assyro-Chaldean  conception  which  he 
has  adopted  of  Noah  as  repopulator  of  the  earth,  compels  him  to  alter 
the  original  triad  of  Noah's  sons,  from  Shem,=the  Hebrew  stock,  Japheth, 
=Philistine  (or  Phoenician?),  and  Canaan  ;  to  a  triad  suggestive  of  the 
three  world  divisions,  Asia,  Africa  and  Europe.  This  is  very  simply 
done  by  introducing  Ham  (Egyptian  Chemt}  as  father  of  Canaan.  J2 
was  of  course  not  embarrassed  by  ethnological  considerations,  although 
the  triad  must  have  originally  been  of  Semitic  peoples.  The  table  of 
nations,  ch.  x.,  then  takes  the  place  probably  of  a  simple  seven-linked 
genealogy  in  J1.  Here  evidence  might  be  found  of  Assyrian  influence 
in  the  geographical  knowledge  displayed,  for  although  no  Assyrian 
table  of  nations  like  Gen.  x.  has  been  discovered,  the  isolated  names  are 
largely  represented  on  Assyrian  monuments.  On  the  other  hand,  J2 
does  not  depend  on  J1,  for  in  iv.  22  we  found  Tubal  as  father  of  smiths, 


348  APPENDIX  I. 

10—2    (J2  underlying  P.)    [Unto  Japheth  were  born  Gomer,  and  Ma- 
gog, and  Madai,  and  Javan,  and  Tubal,  and  Meschech,  and  Tiras. 

3  And   Gouier   begat   Ashkenaz,    and    Biphath,    and    Togarmah. 

4  And  Jayan  begat  Elishah,  and  Tarshish,  Kittim,  and  Rod  an  i  in. 

6      (J2  underlying  P.)   And  unto  Ham  were  born  Cush,  and  Mizraim, 
8  and  Canaan.]    And  Cush  begat  Nimrod :  he  was  the  first  gibbor 

10  (tyrant  2)  in  the  earth.    And  the  beginning  of  his  kingdom  was 
Babel,  and  Erech,  and  Accad,  and  Calneh,  in  the  land  of  Shinar. 

11  Out  of  that   land   he   went  forth  into  Assyria,  and  builded 

perhaps  ancestor  of  the  Armenian  peoples,  whereas  in  x.  2.  (P  on  the 
basis  of  J2)  he  is  a  son  of  Japheth.  Sheba  and  Dedan  are  sons  of  Abra- 
ham in  xxv.  3  (J1) ;  here  descendants  of  Ham.  Babylon,  founded  accord- 
ing to  xi.  1-9  (J1)  by  the  primitive  human  community,  is  here,  x.  10, 
founded  by  Nimrod,  who  seems  to  be  identified  with  the  Assyrian  Gil- 
games  (Izdubar). 

CrOiner,  Magog  (?),  Madai,  Javan,  Tubal,  Meschech,  Togarmah,  are 

all  known  to  the  Assyrian  monuments  by  names  nearly  or  quite  identi- 
cal. For  the  well-known  Kittim  (Cyprus,  Kition)  they  use  another  name. 

Cush  and  Mizraim=Assyr.  Kusu  and  Musur.  Kash,  the  land  of  the 
Kashu,  formed  an  important  part  of  Babylonia,  and  occurs  frequently. 
Nimrod  seems  to  be,  like  Noah,  a  Hebrew  hero  who  is  made  to  play  the 
part  of  the  hero  of  Assyrian  national  epos,  Gilgames  (Izdubar).  The 
conjecture  may  perhaps  be  deemed  not  too  hazardous  that  the  Hebrew 
Nimrod,  the  gibbor-$ayid  or  hunter-hero,  is  the  counterpart  to  Noah  the 
Ish-ha-adamah,  or  "  husbandman,"  the  two  corresponding  to  Sancho- 
niathon's  Agros  and  Agrotes,  whom  Lenormant  {Beg.  of  Hist.,  p.  160) 
identifies  with  Sade  and  fatd,  the  husbandman  and  the  hunter  in  the 
cosmogonic  narrative.  And  the  beginning  of  his  kingdom  was  Babel, 
and  Erech,  and  Accad,  and  Calneh,  in  the  land  of  Shinar.  A  bit  of 
Assyrian  history  which  records  the  northward  progress  of  culture,  re- 
ligion, letters  and  political  supremacy  from  Babylonia  to  Assyria. 
The  geographical  names  have  as  their  Assyrian  counterparts  respec- 
tively Bab-ilu,  Uruk,  Akkad,  Kul-mu  (?),  Shumiru. 

Out  of  that  land,  etc.  In  agreement  with  Assyrian  history.  Builded 
Nineveh,  etc.  Calah  did  not  attain  the  eminence  of  a  royal  residence 
until  the  ninth  century  B.  C.  Previously  it  had  lain  in  ruins.  Asur- 
nazir-habal  says  : — 

"The  ancient  city  Kalhu,  which  Shalmanezer,  the  great,  king  of  Assyria  (1300 
B.  C.),  who  reigned  before  me,  founded,  this  city  lay  waste  and  was  ruined  ;  this 
city  I  rebuilt." 

The  great  city.  An  expression  for  the  city-complex  in  which  Nineveh, 
Calah,  and  Resen  (=Assyr.  Ninua,  Kalhu,  tm&Rtskm(?),  are  suburbs  or 


APPENDIX  I.  349 

Nineveh,  and  Rehoboth-Ir,  and  (  alali,  and  Resen  between  Nine-  12 
Teh  and  Calah  (the  same  is  the  great  city).    And  Mizraim  begat  13 
I,ud i in,  and  Anamim,  and  Lehabim,  and  Naphtnhim,  and  Pathru-  14 
sim,  and  Casluhim   (whence  went  forth  the  Philistines),    and 
Caphtorim. 

And  Canaan  begat  Zidou  his  firstborn,  and  Heth :  and  after-  15,  i8£ 
ward  were  the  families  of  the  Canaanite  spread  abroad.    And  the  19 
border  of  the  Canaanite  was  from  Zidon,  as  thon  goest  toward 
Gerar,  unto  Gaza ;  as  thon  goest  toward  Sodom  and  Gomorrah, 
and  Admah  and  Zeboiim,  unto  Lasha. 

quarters.  It  points  to  a  time  before  Sennacherib,  when  the  name  Nineveh 
had  not  yet  become,  as  in  Jonah  and  from  7053.  C.  downward,  the  common 
designation  for  the  whole.  Rehoboth-lr  is  doubtless  an  expression  for 
the  business  and  residence  portion  of  the  city  as  distinct  from  the  three 
palace  mounds  mentioned.  It  cannot  be  identified  with  the  dur  Sharru- 
km,  or  "  city  of  Sargon,"  of  the  inscriptions,  built  707  B.  C.  ;  and  the 
omission  furnishes  important  evidence  for  the  date  of  this  verse. 
Equally  significant,  however,  is  the  omission  of  all  reference  to  the 
founding  of  Asshur  long  before  the  elevation  of  Nineveh  to  its  station  as 
capital  of  the  empire.  In  spite  of  its  former  pre-eminent  importance, 
this  former  capital  had  already,  in  the  8th  century  B.  C.,  long  since 
passed  into  oblivion. 

Zidou  and  Heth.  (Assyr.  Sidunu  and  Haiti.}  The  latter  properly 
employed  by  Assyrian  scribes  from  1100-750  B.  C.  to  designate  the  im- 
portant people  dwelling  between  the  Euphrates  and  Mediterranean  in 
the  extreme  north  of  Syria.  But  with  the  gradual  occupation  of  this 
region  by  the  Assyrians  from  the  time  of  Tiglath-Pileser  II.  to  Sargon 
(745-727  and  722-705  B.  C.),  and  the  incorporation  in  708  of  the  two  Hittite 
states,  Carchemish  and  Commagene,  the  name  was  transferred  to 
Canaan,  Philistia,  Edom,  Ammon,  and  Moab,  a  territory  which  pre- 
viously cannot  have  had  more  than  unimportant  and  isolated  Hittite 
colonies  (Gen.  xii.  6  ;  xiii.  7),  even  if  the  so-called  '  •  Hittites  "  of  Gen. 
xxiii.  and  elsewhere,  were  not,  as  we  should  gather  from  a  comparison  of 
the  proper  names,  entirely  unrelated  to  the  true  Hittites.  Under  Senna- 
cherib and  Esarhadon  mat  Haiti,  "  land  of  the  Hittites,"  becomes  the 
uniform  though  incorrect  designation  of  Palestine.  "Canaan"  is  un- 
known. With  this  fact  should  be  compared  the  division  of  the  original 
Canaanite  stock  by  J2,  vs.  15,  into  Zidonians  and  Hittites,  "  and  after- 
ward the  Canaanites,"  and  more  especially  the  practise  of  P,  who, 
perhaps  with  regard  to  this  verse,  makes  it  a  point  always  to  substitute 
in  his  narrative  "  Hittite  "  for  "  Perizzite,"  "  Jebusite,"  "  Canaanite  "  or 
"  Hivite  "  of  the  prophetic  narrative.  (Cf.  e.  g.  Gen.  xxiii.  with  xxxiii. 
i8ff.) 


350  APPENDIX  I. 

21      And  unto  Shem,  the  elder  brother  of  Japheth,  to  him  also  were 

25  children  born.    [Eber  and   .    .    .    .  ]    And  unto  Eber  were  born 
two  sons :  the  name  of  the  one  was  Peleg  (Division) ;  for  in  his 
days  was  the  earth  divided ;  and  his  brother's  name  was  Joktan. 

26  And  Joktan  begat  Almodad,  and  Sheleph,  and  Hazarmaveth,  and 
27,28  Jerah;  and  Hadoram,  and  Uzal,   and  Diklah;   and  Obal,  and 

29  Abimael,  and  Sheba;   and  Ophir,  and  Havilah,  and  Jobab;  all 

30  these  were  the  sons  of  Joktan.     And  their  dwelling-  was  from 
Mesha  as  thou  goest  toward  Sephar,  the  mountain  of  the  east. 

(J2  underlying  n  110-27.)    [And  Peleg  begat  Reu,  and  Reu  be- 
gat Serug,  and  Serug  begat  Terah,   and  Terah  begat  Abram, 
11—28  Nahor,  and  Haran.    And  Terah  dwelt]  in  Ur  of  the  Chaldees. 

From  the  critical  standpoint  it  is  impossible  to  accept  TJr  of  the  Chal- 
dees (==  Ur  Muqqayar  in  southern  Babylonia)  as  the  "fatherland"  of 
Abram.  Not  to  speak  of  the  fact  that,  as  ancestor  of  Shem,  Japheth,  and 
Canaan,  Noah,  in  J1,  would  be  out  of  place  in  Babylonia,  Gen.  xxiv.  4,  7, 10, 
makes  it  a  positive  certainity  that  in  J1  Abram's  "  fatherland  "  was  Aram 
Naharaim  and  the  city  of  Nahor.  It  is  difficult  to  account  for  the 
strange  introduction  here  of  the  name  of  an  extremely  ancient  town  in 
south  Babylonia  except  as  the  necessity  of  the  Flood-story  compelled  its 
incorporator  to  adapt  the  story  to  its  scene.  "  Ur  of  the  Chaldees" 
may  well  be  regarded  as  the  last  link  by  which  the  great  Flood  interpo- 
lation, based  upon  the  Assyro-Chaldean  national  epos,  was  attached  to  the 
primitive  Hebrew  saga.  Having  taken  Noah  from  Aram  Naharaim,  the 
home  of  the  vine,  to  the  scene  of  the  Babylonian  Flood-story,  he  must 
now  bring  back  Noah's  descendants  from  "  Ur  of  the  Chaldees  "  in  order 
to  attach  his  interpolation  to  the  primitive  narrative  of  how  Abram 
went  forth  from  Aram  Naharaim  and  came  into  the  land  of  Canaan. 


APPENDIX     II. 


HEBREW  NOTES. 
(1)  Jud.  15:16.    For 

D'miorr  mor?  -norm 
won  -noun 


read 

-non 


Since  writing  the  foregoing,  I  have  found  the  same  emendation  pro- 
posed by  Schenckel  in  his  Bibellexikon,  s.  v.  Lehi.  The  emendation  is 
so  obvious  that  it  may  well  have  suggested  itself  to  many  students 
independently. 

(2)  Gen.  1:1  and    2:4a.    Read         tfm    D'OBT? 

"m  D>?Y?N  iron 

(3)  1:26.    After  ^  insert 

(4)  4:22.    For  n^ftf  tTIH     D  &&*?  f»p  ,  read 


(5)  6:1-4.    Omit  v.  3  and  v.  4  to  *^N  and  insert  1  consecutive. 
The  usual  form  of  Hebrew  sentence  for  a  statement  of  the  birth  of 
children  is 

"M  rfm  ...I*O»V...D»W  on1?  irrpn- 

This  form  is  interrupted  and  destroyed  by  3,4a,  the  last  named  clause 
being  in  addition  admittedly  corrupt.  The  author  prefers  therefore  to 
regard  the  first  clause  of  v.  4  (to  ^It^N)  as  a  gloss  intended  to  identify 
the  D^SJ  of  :N'um-  13:33  with  tne  DHDJI  of  the  original  writer, 
whereas  in  the  first  place  only  the  origin  of  the  Q*""OJ!  was  intended, 
rather  than  adopt  any  of  the  numerous  conjectures  which  assume  an 
identity  in  the  mind  of  the  original  writer  of  D^fii  and  DHDJ  • 

(6)  9:26sq.    Budde  conjectures  in  v.  26  Q£>  fflj-p  *]T\3   (cf.  24:31 

and  27:29),  and  in  v.  27  the  alliterative  reading  fifl'1? 
(351) 


352  APPENDIX. 

(7)  10:9  pvn  JOH  can  scarcely  stand  directly  after  ")Jfl  ^(-fll  N1J1  • 
The  TV  ^QJ  Budde  associates  with  the  QHD3  of  6:4. 

(8)  16:13sq.    For  Q^H  read  DTf?K  and  supply  after  it  >|-fl  .    In 
v.  14  the  original  sense  of  the  name  *{O  *ff?  ^JO  must  have  been 
something  like  Well  of  Lookout  Bock  ;  but  for  ?JO  read  *y*\  and  we 
may  translate,  Well  of  the  antelope's  jawbone.    J,  however,  pro- 
nounced 'frO  ^  *)N5  - 

(9)  18:21  read  Q^  in  place  of 

(10)  19:12  read  *pnil  for 

(11)  21:20  ntJ^p  an  ancient  gloss  explanatory  of  the  unusual 
u  archer." 

•(12)  22:14.  The  author  has  suggested  on  page  141  the  name 
in  place  of  JlHDn  ->  and  v-  8  shows  that  in  v.  14  the  etymology  was 
based  upon  the  stem  n$O  •  Tne  very  fact  that  the  attempt  to  afford 
an  etymology  for  HHD  is  so  far  from  satisfactory  is  evidence  that  no 
new  construction  was  undertaken,  but  a  comparatively  slight  modifi- 
cation of  the  original.  The  author  suggests  the  reading  'frO"1?^  (cf  . 
16:13  and  35:7)  for  HN^-miT  ,  and  in  14b  DVf?Nn  for 

24:61  sq.  For  N3  pnyi  j  ^i  npDvnN  izyn 

read  ^1  jprw*?  ^  npni-nN  "T3yn  npn 


(14)  33:18.    For  Q         read 

(15)  49:24.    For  j-H  Dt^D  read 


• 

ftJU 


••>  •- 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 


Richmond,  CA  94804-4698 


L 
*  2-month  loans 

(5)0)  642-6753 


AFTER  7  DAYS 
'  calling 

bri'nging 


AS  STAMPED  BELOW 


/v" 


29732 


UNIVERSITY  OF  CALIFORNIA  LIBRARY 


